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In his inspiring book, Even Unto 
Death, John C. Wenger of Goshen 
College narrates the heroic witness 
of the sixteenth century Anabap- 
tists. He says that four of the most 
outstanding bishops or elders of the 
Anabaptists of northern Europe 
were Menno Simons, Dirk Philips, 
Gillis of Aachen, and Leenaert Bou- 

Leenaert Bouwens was born in 
1515. At thirty years of age he was 
chosen as Anabaptist preacher and 
in 1551 Menno Simons ordained him 
to be an elder. Despite the danger 
of martyrdom, he died a natural 
death at Horn, Holland, in 1582. 
Leenaert Bouwens is best remem- 
bered as the elder who kept a list 
of all those he baptized in Holland. 
In a thirty year period he baptized 
no less than 10,252 persons. The wit- 
ness of the Anabaptist movement 
was marked by fervor and dynamic 

Not long ago in the Los Angeles 
area seven Mennonite ministers rep- 
resenting four conferences gathered 
to organize a Mennonite Minister's 
Fellowship. Some months later, Nel- 
son Kauffman spoke to the group 
regarding the danger of beginning 
city churches with the thought that 
the most important thing is a build- 
ing, a place, or a program. 

He said the first question we must 
always ask in starting a church is: 
"What kind of people do we want 
to be?" Reaching into the realm of 
sports, he asked, "When is a foot- 
ball team most a football team? 
When in a huddle? Or when out in 
the field playing?" Then turning to 
the purpose of the church he asked, 
"When is a church most a church? 
When in a huddle — in worship or 
committee? Or when out serving 
and witnessing for Jesus Christ?" 

The early church was on fire for 
Christ. The Reformation church fif- 
teen hundred years later returned to 
the zeal and purpose of apostolic 
days. Today in our twentieth cen- 
tury the church of Jesus Christ 
needs again to rise to the challenge. 

Ezekiel said, "Then I came to 
them of the captivity at Telabib, 
that dwelt by the river of Chebar, 
and I sat where they sat, and re- 
mained there astonished among 
them seven days" (3:15). He was a 
captive in Babylon under King Neb- 
uchadnezzar. God commissioned him 
to witness to the Jewish refugee 
settlement near the river Chebar. 

Ezekiel went, but in bitterness, and 
with a heavy heart. 

The prophet later testified, "I sat 
where they sat and remained there 
astonished among them seven days." 
God spoke to Ezekiel in this context, 
"Son of man I have made thee a 
watchman unto the House of Israel. 
Therefore hear the word of my 
mouth and give them warning from 
me." God sternly told Ezekiel that 
if he did not warn the wicked of 
their doom, their blood would be 
required at this hand. But on the 
other hand if he warned them he 
had delivered his soul. 

Jesus Christ came into this world 
to bring us redemption. In Philippi- 
ans we have a wonderful passage 
that speaks to this. "Christ . . . took 
upon him the form of a servant, 
and was made in the likeness of 
men: And being found in fashion 
as a man, he humbled himself, and 
became obedient unto death, even 
the death of the cross" (2:7, 8). 

And so it was that Christ came 
to live with sinful men. Today 
through the blood of Jesus Christ 
and His empty tomb we know that 
our sins are washed away and that 
we can rise in newness of life 
through the power of the resurrec- 
tion. Thus Jesus Christ purposefully 
left the glories of heaven that He 
might sit where we sit in darkness, 
in hope that we would open our 
hearts by faith to Him and sit with 
Him in heavenly places. 

The key for witnessing is that the 
people of God must identify them- 
selves with the lost, so that in turn, 
the lost people will want to identify 
themselves with the saved. The life 
of Ezekiel, the life of Jesus Christ, 
and the lives of the Apostles all fur- 
nish us case studies of the impor- 
tance of identifying ourselves with 
the people who are lost. Let's con- 
sider some areas of identification. 

Identity in Rural Areas 

First of all, look at the rural 
areas. Jesus Christ is our choice ex- 
ample of how to identify ourselves 
in rural areas. John 4 affords an 
interesting study. One day Jesus 
said that He would travel through 
Samaria (John 4:4). The average 
Jew, deeply prejudiced, normally by- 
passed Samaria by going up to Gal- 
ilee on the other side of the river. 
It says of Jesus, "Then cometh He 
to a city of Samaria, which is called 
Sychar, near to the parcel of ground 

that Jacob gave to his son Joseph. 
Now Jacob's well was there" (John 

The scholar Alfred Edersheim says 
hat the well of Jacob was about a 
lalf mile from the city of Sychar 
n the country. As in our day many 
■ity people drive to the country to 
my eggs and milk, so the people 
>f Sychar went to the country to 
,ret water from the well. On this par- 
icular day Jesus sat on the well. 
Nhen the woman came she was sur- 
prised that Jesus would sit there 
and talk to her. No other Jews did 
this. After talking with Him, she 
left her water pot and went into the 
-ity. In a few minutes she came 
back bringing friends. After talk- 
,ng with Jesus, they prevailed upon 
Him to stay two days with them. 
Later they said to the woman, "Now 
we believe . . . we have heard him 
ourselves and know that this is in- 
Ideed the Christ the Savior of the 
world." Jesus sat where they sat and 
won them to himself! 

The Epistle of James, however, 
points out that sometimes it is not 
so easy to sit together with other 
people. Into our church fellowship 
come persons who are not dressed 
well (James 2:2). Then men are 
tempted to say, "Sit in the corner," 
Dr "Sit on the side." But Jesus in- 
iicts people who require clothing or 
wealth for a place in the church. He 
says, "Hold not the faith of our 
Lord Jesus Christ . . . with respect 
)f persons" (James 2:1). 

I still remember when the Page 
:amily joined the Emmaus Menno- 
lite Church, Whitewater, Kansas, 
»me years ago. (They have since 
>?one to be with the Lord.) They had 
seen out of tune with the church of 
Hhrist for many years. Then one 
lay evangelistic tent meetings be- 
*an in the town of Whitewater. A 
:oncerned family invited the Pages 
o the meetings. The first night only 
he wife came; the husband stayed 
it their farm home to guard the 
:hickens with his shotgun. On an- 
)ther night, the husband came while 
he wife stayed home. But the Lord 
poke to them and they responded, 
rhe day came when they asked to 
>ecome members of the fellowship 
»f the Emmaus Church. Some eye- 
>rows were raised because this 
amily was supposed to be queer 
ind different, but praise God, the 
lay came when those who had been 
Mennonites for years and years sat 


on the same pew with these new- 
born Christians. When rural Chris- 
tians identify themselves with the 
estranged ones, souls are reached. 

Identity in the City 

Our second case study comes from 
Luke 19. This time we have a city 
setting. Jesus comes into Jericho 
followed by a large crowd. Zacchae- 
us, a short man wants to see, but 
can't. So he climbs a tree to look. 
Turning to Zacchaeus in the tree, 
Jesus said, "Make haste and come 
down for today I must abide at 
your house." So Jesus went with 
this swindler, the tax collector. 

The modern counterpart of the 
tax collector, I suppose, is the ap- 
praiser who comes around annually 
to tell us how much tax to pay. Oh, 
I know you all love the appraiser! 
Maybe your appraiser is even a 
Mennonite! Anyhow, when Jesus 
went into Zacchaeus' house, the 
Pharisees murmured that He was 
the guest of a sinner! But Jesus 
came that He might be identified 
with the sinners (Luke 19:10). And 
before that day was over Zacchaeus 
promised to give half of his goods 
to feed the poor and to make resto- 
ration for wrongs fourfold. To this 
Jesus replied, "This day is salvation 
come to this house." Thus Jesus sat 
where Zacchaeus sat and won him 
to himself. 

The mission fields of America to- 
day are the cities. In the General 
Conference Mennonite Church we to- 
day have about seventy-two church- 
es in cities of ten thousand popula- 
tion or more. Recently Paul Peachey 
made a study of city church exten- 
sion for several Mennonite confer- 
ences. His conclusion was that be- 
fore we can become effective in the 
city we must be city people. What 
he meant by this was that too long 
Mennonites have gone into cities 
with an aloofness of mind pulling 
as it were, these poor benighted sin- 
ners out of the sink of sin — as 
though the rural area was superior 
to the city. 

At a city church seminar held in 
Elkhart, Indiana, early in 1962, 
Peachey asserted, "We must come 
to the place where we feel at home 
in the city or we will never reach 
city people." He did not mean that 
we need to compromise our ethics 
in the city — not at all! But many 
Mennonites, with their rural back- 
ground, need to see that Christians 

can live within the will of God, with 
a job in the city. I know this fact 
is difficult to face in rural areas, be- 
cause so many of your young peo- 
ple flee to the city. I readily admit 
that if young people go to the city 
with nothing but a dollar sign be- 
fore their faces, they are in the 
wrong. But when people go to the 
city because it is an opportunity to 
witness for Christ, it becomes right. 
Peachey believes that the city may 
be the best place for expressing the 
true nature of the believer's church. 
Where is there more human need? 
Where is there more opportunity to 
express love to the lost? 

One of the highlights of the past 
seven years in our church came in 
the month of August 1960, when 
four adults were baptized. Interest- 
ingly enough, each had been won to 
Jesus Christ in a different way. One 
was a lady first contacted by a 
couple from our church in door to 
door calling. As they invited her to 
church and Sunday school she said, 
"I've been studying with the Jeho- 
vah's Witnesses for a year but I'm 
not satisfied." She began coming to 
Sunday school together with her 
children. One day she had such a 
yearning to become a Christian that 
she stopped a lady at church before 
Sunday school and asked, "Can you 
explain to me, how I can know for 
sure I'm a Christian?" During that 
Sunday school hour the two ladies 
sat together in the nursery to talk. 
There she accepted Jesus Christ as 
her Lord. 

A second adult was one born and 
raised a Catholic. She lived next 
door to one of our deacons. One 
day in conversing with our deacon's 
wife she commented, "Well, if peo- 
ple go to hell, so what — that doesn't 
concern me." The other replied, "I 
don't see how you can feel that 
way." This started a thought. Two 
weeks later this Catholic lady in- 
vited the couple from our church 
to her house and said, "Tell me how 
I can become a Christian?" As they 
sat down together in the living room 
she was led to the Saviour. 

The third person that came to be 
baptized that day was a man on 
parole. His boys had come to our 
Sunday school. Several made a pro- 
fession of faith and were baptized, 
later also their mother and their 
grandmother. When this father, a 
former alcoholic was released from 
prison, some of our men befriended 

The people of God must identify themselves with the 
lost, so that in turn, the lost people will want to identify 
themselves with the saved. 

him. Then one day at a Christian 
businessmen's meeting as he sat to- 
gether with other men he responded 
to the call of a message and gave 
his heart to Christ. 

The fourth person was of Menno- 
nite background. He had grown up 
in Canada, but had never made a 
profession of faith. He was already 
married and had several children. 
When his mother died, God spoke 
to him. I still remember the day he 
came to me for counsel, and there 
sitting together in the church study, 
he opened his heart to Christ. 

Here were four people each led 
to Christ in a different way. Only 
one of these was led to Christ by 
the pastor; three were won by the 
congregation! We each need to iden- 
tify ourselves with the unsaved in 
everyday life. This is the will of 
God — that every believer be a wit- 
ness for Jesus Christ. God has open 
doors of opportunity in our cities. 

Identity in Other Countries 

Identification is a must in foreign 
areas, also. This study comes from 
Acts 8. Philip was preaching in 
Samaria when God called him away 
to a desert place. Notice: "And the 
angel of the Lord spake unto Philip, 
saying, 'Arise, and go.' " Philip went, 
and found an Ethiopian riding in a 
chariot reading Isaiah the Prophet. 
Philip ran to the chariot and the 
man said, "Come sit with me." 
Philip went up into the chariot and 
sat side by side with this foreigner, 
explaining to him the Word of God. 
The man opened his heart to the 
gospel and when they came to water 
he asked, "What doth hinder me to 
be baptized?" Philip approved, "If 
thou believest with all thine heart, 
thou mayest." Thus Philip sat with 
a foreigner in his chariot and won 
him to Christ. 

When we witness to foreigners 
we must always work in a way that 
is understood. Therefore, a foreign 
missionary today seeks to learn the 
language, the culture, and the cus- 
toms of the people. Only when a 
person identifies himself with the 

foreigner will the foreigner begin 
listening to our gospel. 

When Jonathan Goforth and his 
wife came to China in 1888 the Chi- 
nese people noised a rumor that 
they were foreign devils who kid- 
napped children — scooping out their 
eyes and hearts to make medicine. 
Goforth decided to dispel these evil 
rumors by doing away with his own 
privacy and declaring openhouse to 
all the Chinese. The people began 
coming. They inspected every part 
of the house, and every object: the 
water pump, the sewing machine, 
the baby carriage; and in the base- 
ment people were allowed to take 
lids off the jars. But no hidden 
kidnapped children were found any- 
where. After Goforth had taken the 
people through the house he told 
them the gospel on the veranda out- 
side. On a certain day 1835 men 
were shown through the house by 
Goforth, and 500 women by Mrs. 
Goforth. They put their own lives 
on display. Later when Goforth 
went into the villages of China 
many peasants said, "We were at 
your place and you showed us 
through the house, even though we 
had treated you with suspicion." Be- 
cause Jonathan Goforth identified 
himself with the Chinese people he 
won many of them to Jesus Christ. 

The needs of the world today are 
great. Much needs to be done. C. 
Henry Smith said that the thing 
that will be remembered most of 
the Mennonites by historians is the 
clothing that has been given out in 
the name of Christ and the cup of 
cold water. Annually we identify 
ourselves with the needy in a most 
personal way when we prepare 
Christmas bundles. These are given 
out with a testament in the lan- 
guage of the receiver. 

I was recently impressed with 
Mrs. Norman Wingert's article, "The 
House with a Heart." She with her 
husband is serving through the Men- 
nonite Central Committee in Burun- 
di, a small African country having 
twenty thousand refugees. Every 
day a large group of people flock by 

her house on the way to a 
where a famous prince is bu 
Mrs. Wingert therefore instru* 
her servant to offer these peke 
drinking water. Thus they leared 
that they could stop by her hole 
and drink water out of the faiiit. 
Soon African women started br.g 
ing chickens, eggs, and bananas jnj 
appreciation for the water. At 
point Mrs. Wingert invited the w| 
an into her home for a Bible oli is. I 
They came! Here is proof that |>e| 
has become one with them! 

"I sat there overwhelmed amag 
them for seven days" (ASV). Thife 
words of Ezekiel are a summon^o 
identification with our centij 
What is our response? Are we 
ing to befriend people? Are we 
ing to invite them into our churc 
and into our homes? At times 
Lord may lay it upon our heart 
invite some family with a gi 
number of children. But we may i 
to the Lord, "How can I invite tj 
family into my house when t 
have never been in church, w 
their children may soil my beauti 
lace tablecloth, when my carpetl 
too precious for children's play?" 
the things we have are too good 
be used by God, we should give th 
up! What we have we must shaj 
God only knows the people of t 
community that should be reae 
for Christ through the people 
this church. 

You and I will never reach peo 
unless we are willing to sit whi 
they sit, or stand where they sta 
or live where they live. As we ide 
tify ourselves with them as frien 
they will in turn lend an ear to o 
gospel. When we think of all t 
glories of heaven and the fact th 
God is today redeeming unto hi: 
self through the blood of Christ 
people from every tongue, tribe, ai 
nation, we can be assured that G 
is also seeking to win to himsej 
people out of this community. J 
you identify yourselves with peopl 
talking with them, befriendir 
them, inviting them to your hom< 
for a meal, showing them love at 
kindness, you will find that the 
hearts will slowly open, farther ar 
farther, until the day they also wa\ 
your Christ, whom to know is 

THE MENNONITE seeks to witness, teach, and build the Christian fellowship within the context of Christian love and freedom. It is published weekly exce 
biweekly during July and August at North Newton, Kansas, by the Board of Education and Publication of the General Conference Mennonite Church. Secoi 
class postage paid at North Newton, Kansas. Subscriptions $3.50 peryean foreign $4.00. Send payments and change of address to 720 Main Street, Newtc 
Kansas; all other correspondence to Maynard Shelly, Editor, 722 Main Street, Newton, Kansas. Postmaster: Send form 3579 to 720 Main Street, Newton, KanM 


January 7, 19 


y.lmer Neufeld 

Js i the first of four articles a mem- 
1?r of tlie Board of Missions gives 
"fie background needed to under- 
hand the strains facing modern 
issionary endeavors. 

pricans amd Eukopeans in the Con- 
3 today bear heavy scars from 
any bitter past experiences. Af- 
ca today cannot be understood 
ithout a backward look. 
It began with that fateful meet- 
g between black man and white 
an in 1482, ten years before Co- 
mbus discovered America, at the 

mouth of the Congo River. 

The resulting experience between 
the Kingdom of Congo and the Por- 
tuguese was one of mutual respect. 
Congo never became a colony of 
Portugal, as did Angola to the south. 
Yet certain seeds were sown. The 
Portuguese did not bear any gen- 
eral hate for the African. Intermar- 
riage was common. At the same 
time the Portuguese assumed with- 
out question that the black man 
should be assimilated into the ways 
of the white man. 

These early relations led to trade 

atue of King Leopold in the former Belgian Congo: "Leopold's rule was 
thless. He had to borrow large sums of money at first but no one will ever 
ow how much he personally made out of Congo." 

and missions, one clearly in the 
name of Portuguese self-interest, 
and the other in the name of Chris- 
tian interest in the Congolese. Both 
carried European attitudes of cul- 
tural pride and superiority. 

From 1482 to King Leopold 

From 1482 until almost four cen- 
turies later (the Congo came under 
King Leopold's rule in 1885) the di- 
rect contacts between European and 
African in the Congo were largely 
in the coastal region. The Euro- 
peans included Portuguese, Dutch, 
English, French, and Spanish. 

Christian missionary efforts dur- 
ing these first centuries of white 
occupation were carried on by a 
small group of Catholic priests — 
largely Portuguese and Italians. 
Their attitudes and practices tended 
toward the imperialism of the Euro- 
pean traders, though they were zeal- 
ous and ready to sacrifice, if need 
be even their lives. As a missionary 
movement without women it had 
limited influence on the family and 
home. But the church itself was not 
firmly established, and this first 
missionary movement in the Congo 
faced eventual death. 

The men of commerce exercised 
a more profound and lasting influ- 
ence than those of the cross. Though 
the direct contacts between white 
man and black man during these 
early centuries were restricted to 
the coastal area, the tentacles of 
European commerce stretched far 
into the interior. They reached ruth- 
lessly into the huts of many Afri- 
cans who would never live to see a 
white man personally. The Europe- 
ans brought cloth, trinkets, firearms, 
ammunition, and liquor. They took 
in return ivory, palm-oil, rubber, 
and human beings. 

The primary fact of this historical 
period in the relation between Af- 
rican and European was the slave 
trade. Unfortunately — perhaps in 
part fortunately — we have few de- 
tails of this early history and those 
records we have are from the hands 
of the obviously partisan Europeans. 


The Chain, the Lash, and the 
Broken Soul 

Surely, the enslavement of one 
created in the image of God, by his 
brother man, has been a deep and 
lasting curse upon mankind — a curse 
that may yet be seen to rest as heav- 
ily upon the oppressor as the op- 

Is the early history of the Congo 
best understood in terms of the slave 
trade or of missions? By the latter 
part of the nineteenth century both 
had largely run their course. The 
missionaries preached that the Af- 
rican was a child of God, and that 
he should believe and repent. The 
trade of nearly four centuries was 
dominated by the merchandising in 
men, women, and children — by the 
chain, the lash, and the broken soul. 
It assumed that one man had the 
right to enslave and use as a beast 
of burden a fellow creature in the 
image of God. Which movement 
was dominant? 

For nearly a score of generations 
the bartering in human life did not 
yield, but the bearers of the gospel 
did. Many themselves kept slaves. 
Most yielded to the damning ra- 
tionalization "that it was better for 
an African to be a slave and a 
Christian than to be a free man and 
an infidel." 

What does it mean in human des- 
tiny that from the Congo alone 
some thirteen million persons were 
exported in bonds? And what does 
it mean for human relations today 
that the armed merchants who ex- 
ported the slaves were white and 
the captive men and women always 
black — the merchants "Christian" 
and the slaves heathen? Many mil- 
lions died in the raids and slave 
wars and en route to the hellish 
cargo ships. More millions were left 
behind robbed of brothers, sisters, 
fathers, mothers, husbands, or 
wives. In the seventeenth century, 
the Kingdom of Congo alone was 
sending 15,000 slaves to Lisbon ev- 
ery year. 

Even these sobering statistics do 
not reflect the cruelties that accom- 
panied this demonic business. In 
his recently published book, Black 
Cargoes (Viking, 1962), Daniel Man- 
nix exposes the horrors of the traf- 
fic in human cargo. For example, in 
the nineteenth century when the 
slave trade was outlawed by Britain 
and eventually also by other Euro- 
pean nations, slavers overtaken on 

What docs it mean in human destiny that from t 
Congo alone some 1 3 million persons were exported B 
bonds? And what does it mean for human relatic 
today that the armed merchants were white and t 
captive men and women always black — the merchai 
"Christian" and the slaves heathen? In human gener 
tions this cancerous blight is still too recent to have h 
its final effect. 

the high seas would frequently kill 
and discard their human cargo rath- 
er than be caught with slaves 
aboard. Mannix also rightly observes 
that the slave trade has left a leg- 
acy of white guilt and black hatred. 

If American Negroes had been 
able to retain their family names 
and communication with the home- 
land and been in a position to record 
their experiences, as did many Euro- 
peans coming to America, their ac- 
counts would be as dramatic— and 
more tragic— than those of the Pil- 
grims and others who came for re- 
ligious freedom. 

Africans Introduced Slave Trade 

In justice to the Europeans it 
must be noted that their slave trad- 
ers did not introduce slavery to Af- 
rica. In the strongly tribalistic so- 
ciety of early Africa, with its inter- 
tribal wars, enemies were often 
taken as slaves by the victors. By 
and large the European traders re- 
spected this existing master-slave 
distinction and bartered for slaves 
through the ruling groups, using the 
Africans in power as their middle 
men. But by this very practice they 
greatly multiplied the slave raids 
and tribal wars. They contributed 
to the breakdown of social and po- 
litical structures that had been in 
existence, for example, the Kingdom 
of Congo. 

Furthermore, the Europeans were 
not the only foreigners engaged in 
slave trading in central Africa. For 
centuries the Arabs had maintained 
trading posts on the east coast of 
Africa. By the middle of the nine- 
teenth century they had crossed 
Tanganyika and were establishing 
themselves in what was to become 
the Orientale Province of the Bel- 
gian Congo. From here they en- 
gaged in a vigorous and ruthless 
commerce in ivory and slaves, using 
their black merchandise to carry 






the elephant tusks to the east coa 
It was the nineteenth century an 
slavery movement in Europe co 
bined with King Leopold's territo 
al ambitions that served to cru 
Arab influence and slave trading 
the upper Congo during the 189(- 

It is to the credit of the Europe;' 
nations that they were finally at 
to throw off the slave trade, 
large part through prophetic d 
sent and aroused consciences. Tl 
early protests came especially fro 
Christian missionary sources, bo 
Catholic and Protestant (Livin 
stone, Cardinal Lavigerie, Bapti 
George Grenfell, and others). The 
eventually awakened many symp 
thetic consciences in Europe. Britai 
outlawed the slave trade in 180 
Portugal officially abolished slave 
in 1878. And the Brussels Ant 
slavery Conference of 1889 ga\j 
King Leopold the backing to a| 
against the Arabs 

But for nearly four centuries, til 
white man fostered the idea ths* 
one man can hold his brother a 
private property. He learned to liv 
with most of the cruelties that ai 
tend this demonic practice. This ca 
erous blight is still too recent 
have had its final effects. 

Early Missionary Practices 

The secularism of the early ei 
plorers and traders combined wij 
a state-church philosophy of m| 
sions resulted in imperialistic pre 
tices by early missionaries. Accoi 
ing to their understanding of mi 
sions, Congo had already become! 
Christian country before the yea 

In the seventeenth and eighteent 
centuries, Italian monks folkn 
the Portuguese missionaries, 
these early Capuchin monks Ruj 
Slade writes in King Leopold's Cc 
go (Oxford, 1962): 

"In their dealings with the Cc 


i to 

ley eon 
(me tli; 

HI! A,; 



It by 11 
h su 

6 January 7, 19< 

tliolese the Capuchins were never to 
j jsk a service politely, but must give 
, orupt orders, for fear that the 
Congolese would take advantage of 
tfcntle treatment. They were not to 
beak of themselves as sinners, and 
here was to be solidarity among 
; r;|ie Europeans — a superior was nev- 
jjf to rebuke his companion in the 
•esence of Africans nor to allow 
m to kneel to receive his bless- 
j g, but always to give him honour." 

I" There is little winsomeness in the 
iristian appeal of a Jerome de 
ontesarchio, as indicated in his 
vn reports: 
"On my way I found numbers of 
ols which I threw into the fire, 
le owner of these idols, a Nganga 
gombo or sorcerer, seemed very 
moyed. To calm him down by hu- 
iliating him, I let him know that 
i he persisted in his anger, I should 
e that he himself was burned 
th his idols." 

The dim view taken not only of 
frican culture but of the people 
emselves is dramatically depicted 
' another Capuchin, Antonio de 

"Devils by the deformation of 
eir features, devils by the black- 
•ss of their bodies, devils in their 
uls because their wills are always 
:ed on evil; devils in their think- 
g, by continually having in mind 
perstition, witchcraft and sorcery; 
vils in their speaking, by the great 
s they utter; devils in their ac- 
ms, by so many grave sins which 
ey commit; and finally, devils and 
ire than devils, damned and more 
an damned, by that bestial pride, 
it inhuman and barbarous cruelty, 
lich they display all the time and 
every action." 

Though such missionaries came 
th a kind of passion for souls, or 
rhaps rather a militant reason to 
tend the church, they like the 
ye traders denied the common 
mhood of the black creatures 
?y found in Africa. The image of 
id did not exist in the same way 
the black man of Africa as it 
I in the European. Even the deci- 
n to become Christian could not 
illy be trusted to the black man's 
■e choice. 

rhe Christianity planted by the 
trly missionaries, some of whom 
fered heroic martyrs deaths, 
idually died out, and little was 
t by the late nineteenth century, 
th Slade attributes this lack of 

success to the failure in human rela- 
tions. It remained for a new gener- 
ation of missionaries, the pioneers 
of the modern missionary move- 
ment, to plant the church again to- 
ward the close of the nineteenth 

The Modern Missionary Movement 

The modern chapter of Congo his- 
tory, to which we will give only the 
briefest attention, began in about 
1885, both in terms of political de- 
velopments and missions. 

Forerunner of the modern mission- 
ary movement in the Congo was 
David Livingstone, that great pio- 
neer into the interior (seeking an 
"open path for commerce and 
Christianity") and into the hearts 
of the African people. He was much 
dismayed by the devils of the slave 
trade, especially as practiced by the 
Arabs. His own attitude toward the 
African is reflected in his motto: 
"If one behaves as a gentleman he 
will be invariably treated as such." 

Livingstone's last journey into the 
interior, which was to take him also 
into the eastern Congo, was begun 
in 1866. He was found by Stanley in 
1871 at Ujiji on the east coast of 
Lake Tanganyika. 

The first Protestant missionaries 
began work in the Congo in 1878 
under the Livingstone Inland Mis- 
sion. It was not long before various 
free-church groups in England, Scan- 
dinavia, and America were sending 
missionaries. The American Bap- 
tists took over the work of the Liv- 
ingstone Inland Mission in 1884, 
and the American Presbyterians be- 
gan work in the Kasai in 1891. By 
1959, shortly before independence, 
there were some 2,600 Protestant 
missionaries (including doctors, den- 
tists, and nurses) in the Congo un- 
der forty-five different societies. The 
church had an adult church mem- 
bership of about 821,000. 

The early Protestant missionary 
movement, like the anti-slavery 
movement that accompanied it, 
grew out of evangelical revival in 
the West. This renewal produced 
pioneers of strong protest against 
social evils (for example, slavery) 
and also strong concern for bring- 
ing civilization to the Africans. 
These early missionaries came as 
the champions of the African people. 

Kenneth Kaunda, nationalist lead- 
er in Northern Rhodesia makes an 
observation on this point that has 

an application also in the Congo. 
"Whereas the early missionaries 
appeared before the African people 
as their champions, with the growth 
of large European communities and 
greater numbers of missionaries be- 
ing involved in serving them, it 
seems to Africans that the mission- 
ary as the voice of protest has be- 
come more and more softened until 
now, with few exceptions, they are 
viewed as supporters of the Euro- 
pean position." 

In the very effort to bring social 
betterment or civilization there lay 
a tendency toward paternalism — a 
tendency to see the African as so 
vastly inferior, even when convert- 
ed to Christianity. The African 
could not really be treated in mu- 
tuality. The station pattern of mis- 
sions was simply a reflection of the 
vast cultural barriers that existed. 
As the early Capuchin monks tend- 
ed to share the imperialist charac- 
ter of the early explorers and trad- 
ers, so the later missionaries tended 
to share the paternalism of the co- 
lonial powers. 

In fact, Ruth Slade observes that 
the sixteenth century monks were 
more ready to give responsibility to 
the Africans than were the nine- 
teenth century missionaries: "As we 
have seen, the Portuguese mission- 
aries of the sixteenth century ac- 
cepted Africans as their equals and 
ordained African priests and conse- 
crated an African bishop surpris- 
ingly soon. Yet at the same time 
they took for granted the fact that 
their countrymen were carrying on 
the slave-trade, buying and selling 
Africans as though they were cat- 
tle. By contrast, the missionaries 
of the nineteenth century were hor- 
rified by the idea of slave-trading, 
but they were not half so ready as 
the Portuguese to give Africans ec- 
clesiastical positions of responsibil- 
ity and authority. They thought of 
Africans as children who needed 
protection, guidance, and training 
in order that one day in the distant 
future they might be fit for a place 
of responsibility in the Church." 

Tremendous changes were being 
effected. The ruthless slave trade 
was abolished. Schools and hospitals 
were being established. Most impor- 
tant, the church was being firmly 
established. But, as we shall see 
again later, a vast legacy of bar- 
riers remained to be broken down 
by a later generation. 


Racial Problems 
National Counci 

The critical urgency of the racial 
question in American life underlay 
all actions, debate, addresses, depth 
studies, and prayers at the Sixth 
General Assembly of the National 
Council of Churches. The group held 
its triennial meeting in Philadelphia, 
Dec. 1 to 7. 

It was the history-making thread 
that ran through the entire meet- 
ing. The race issue was epitomized 
in the resolutions, the pronounce- 
ment, the message, the report of 
the section discussions and in the 
sending of bus-loads of eighty As- 
sembly visitors to Washington, D. C, 
to urge their own representatives to 
speed the civil rights bill of 1963. 

The shadow of President Ken- 
nedy's death lay over the assembly. 
Church leaders called again and 
again for a new dedication to the 
principles and objectives of the slain 
president, especially for immediate 
action on his and President Lyndon 

B. Johnson's top priority measure 

civil rights. 

The memorial service for the late 
President was the emotional high- 
light of the assembly. He was to 
have been the principal speaker, 
had an assassin's bullet not cut him 
down eleven days before. 

Instead, the United Presbyterian 
Church's ranking churchman, Eu- 
gene Carson Blake of Philadelphia, 
stated clerk, delivered a moving 
eulogy. He reminded his audience 
that the first member of the Roman 

Catholic Church to serve as presi- 
dent had made abundantly clear, 
during his short time in office, that 
those who had feared a Roman 
Catholic president for any reason 
had misunderstood both the man 
and his church. 

The council adopted the broadest 
racial program in its history. It laid 
down ten specific courses of action, 
urging all churches, among other 
things, to: open membership and 
worship to all regardless of race; 
develop integrated programs where- 
by Negro and white Christians can 
meet; employ an open policy of re- 
cruitment, employment and promo- 
tion of staffs and integrate staffs 
from governing boards to health, 
education, and welfare institutions 
operated by churches; require fair 
employment practices in church con- 
struction contracts; remove invest- 
ments from enterprises that dis- 
criminate; support civil rights legis- 
lation and organizations. 

In its message to the churches, 
highlighting four major emphases 
(race, technology, peace, and church 
unity), the assembly stressed the 
urgency of assuring justice for Ne- 
groes and other racial minorities. 
It paid tribute to the late President 
Kennedy, asserting "With his loss 
we suddenly look into the full depths 
of our crisis ... the disclosure of 
the hatreds in our nation which 
threaten our very structure as a 

It urged the churches to aid thde 
hurt by today's swift technologib 
changes, notably minority grou(!, 
young and older displaced workeii 
It hailed recent developments in 
search for world peace, and coiK 
seled church people to continue jiflr" 
press for disarmament and for t 
diversion of armament expenditui 
to a frontal attack upon the unn 
needs of mankind. As to Christi 
unity, the message set out tr 
"Many new steps lie urgently 1 
fore us to remove the deep divish 
ness and wide diversity that si 
mark our several traditions." 

The assembly further approv 
overwhelmingly a resolution callii 
upon Congress to "take every st< 
necessary to pass the administi 
tion's civil rights bill," and appe; 
ing for all Christians to write, c£ 
or telegraph their representativ< 
to get the rights program out 
committee and to the floor of Co 
gress for a vote. 

An eloquent spokesman on th 
racial issue before the assembly wMl 
Robert W. Spike, executive diirectc 
of the Council's recently establishe 
Commission on Religion and Rao 
Spike painted a moving picture c 
the courage and devotion with whic 
both Negro and white people ar 
each day facing danger, even deatt 
as they work for the freedom mov( 
ment. He told of a rally held L 
Savannah where hundreds were K 
jail, including most of the indigO^! 


m i 

8 January 7, T 96) 

nous leadership, where young men 
were bandaged and bruised and 
women had tear-gas burns. Still 
there was no hatred, nothing but 
hope, singing, preaching and wit- 
nessing and prayers for those caught 
in the struggle on both sides. 

The retiring Council president, J. 
Irwin Miller, Columbus, Ind., indus- 
trialist, praised the "courage, bold- 
ness, and swift response of the Na- 
tional Council in setting up the new 
commission last June," which "has 
ignited comparable courage, bold- 
ness and action in an astonishing 
lumber of Christian bodies." 

As to the critics of the Council, 
ts retiring president pointed out 
hat they have made the Council 
ind its goals a subject of nation- 
vide debate, which is good. The not- 
;d church historian, Franklin H. 
-jtteJl compared the attacks on the 
lurches "from America's spiritual 
mderworld" to those in the Com- 
nunist newspapers of Eastern 
10 Europe and in the files of the cap- 

ive press under the Nazis. 
u If However, constructive criticism 
vas voiced by several leaders of 
"Jhought in the field of religion. Theo- 
ogian Joseph Sittler of the Univer- 
sity of Chicago Divinity School said 
lhat the task of relating the Chris- 
tian gospel to modern man "as he 
lees himself in the twentieth cen- 
fury" has been left undone. "Men 
uch as Karl Marx, Charles Dar- 
/in, and Sigmund Freud have so 
Profoundly influenced contemporary 
lan that now Christ must somehow 
e related to a 'thing-ly' world in 
'l/hich man has actual being," he 
lointed out. 
On the same note, Jaroslav Jan 
'elikan, Yale University professor 
f ecclesiastical history, emphasized 
still remains the task of Christian 
iucation to relate Christianity to a 
?cularized culture lacking knowl- 
3ge of the Bible or of creeds. 
The urgency of Christian unity 
acame the number two assembly 
>pic. Archbishop Iakovos, patri- 
rchal vicar of the Greek Archdio- 
^se of North and South America, 
ud "Unity begins within people 
ither than through parlays on or- 
inic union. When people truly feel 
lity as part of their faith, then we 
ell have no trouble finding it." 
Blake, who three years ago pro- 
ved denominational merger talks 
at now involve six communions, 
id "The vertical pressure to be 

AT THE AMERICAN BIBLE SOCIETY'S recent advisory council, the General Confer- 
ence Mennonite Church was represented by Grace Moyer and Walter H. Temple, 
both of Allentown, Pa., seen here with Mrs. Paul Moser (right) the society's 
director of women's activities. Representatives of fifty-one denominations took 
part in the New York City meeting. The society is working with twenty-one 
national Bible societies in a "God's Word for a New Age" campaign to triple 
Bible distribution by 1966. 

obedient to Jesus Christ" is far 
more important than is "unity as an 
accommodation between us and 

James A. Pike, Bishop of the Prot- 
estant Episcopal Diocese of Califor- 
nia, who co-authored unity proposals 
with Blake, held the direction of 
present unity movements is "toward 
sharing, but we don't have to have 
a blueprint of all the machinery." 

Blake and Pike were encouraged 
by developments in the Second Vat- 
ican Council, and Bishop Pike noted 
that "The direction of the movement, 
though slow, is responsible." 

Churches were challenged to in- 
ternationalize their missionary ac- 
tivities by the executive head of the 
World Council of Churches, W. A. 
Visser 't Hooft, Geneva, Switzer- 
land. He suggested the sending of 
international teams. Thus missions 
can avoid the misunderstanding that 
they are agents of particular cul- 
tures or ideologies. 

The new executive secretary of 
the Council's Division of Foreign 
Missions, David M. Stowe, called for 
a reuniting process in the new ap- 
proaches to the world-wide overseas 
mission of the major Protestant 

The Assembly, attended by 3,500 
voting delegates, consultants, and 
accredited visitors, adopted a revised 
constitution, effective January 1, 
1965, and authorized the General 
Board to draft and implement new 
bylaws which will streamline the 
Council's administrative operations. 

Among other items of business, 
the National Council adopted a 
broad program of human rights, 
called upon President Johnson and 
Congress to expedite the resettle- 
ment of Cuban refugees, and adopt- 
ed resolutions against legalized gam- 
bling, and for the support by its 
member churches of legislative pro- 
grams for the education, training 
and other needs of youth, and of 
Negro youth in particular. 

The Council also adopted resolu- 
tions calling upon the churches to 
pray for the mental and spiritual 
welfare of Mrs. Lee Oswald (wife 
of the accused slayer of President 
Kennedy), and her children "who 
may be suffering from a society 
which often lacks sympathy"; ex- 
pressing appreciation for President 
Kennedy's "life of unswerving vision 
and courageous dedication" and for 
the "dignity and poise under the 
most shattering circumstances" 


shown by Mrs. Kennedy— "A dem- 
onstration of the grace that enables 
the Christian not merely to endure 
but to transform tragic sorrow into 
triumphant courage"; and commend- 
ing both journalists and the broad- 
casting industry for the manner in 
which they reported the events sur- 
rounding the assassination of Presi- 
dent Kennedy. 

The 1966 General Assembly will 
be held in Miami Beach, Fla. 


Twenty-six delegates and eight ob- 
servers representing nine Menno- 
nite groups and nine inter-Menno- 
ite provincial and Canadian relief 
groups organized the Mennonite 
Central Committee of Canada on 
Dec. 14 in Winnipeg. 

The meeting began with a discus- 
sion of the constitution of the Can- 
adian Mennonite Council. This had 
been adopted earlier by the various 
Mennonite conferences represented 
at the meeting. The change of name 
to Mennonite Central Committee- 
Canada was given unanimous con- 
sent. The new name will identify the 
new organization with the work of 
the international Mennonite Central 
Committee (Akron) and prevent con- 
fusion in the minds of laymen by a 

proliferation of different names pres- 
ently associated with relief efforts 
in Canada. MCC— Canada will co- 
operate fully with the overseas re- 
lief program of the Mennonite Cen- 
tral Committee. It was felt that the 
Canadian body should accept no 
overseas project except through the 
Akron office. 

Most controversial was the loca- 
tion of the central office. Frank and 
yet brotherly views were expressed 
stating the advantages of either an 
eastern or a western location. The 
almost unanimous decision proved 
to be Winnipeg. 

The feeling of the meeting was 
that provincial organizations should 
adopt a similar nomenclature — MCC 
—Saskatchewan, MCC-Manitoba, etc. 
Such changes may take some time 
to implement. 

The executive members of MCC 

Canada were elected as follows: 
chairman, D. P. Neufeld, Winnipeg, 
(Conference of Mennonites in Can- 
ada); vice-chairman, Newton Gin- 
gerich, Markham, Ont. (Mennonite 
Conference of Ontario); secretary, 
C J. Rempel, Kitchener, Ont. (Men- 
nonite Brethren); Harvey Plett, 
Steinbach, Man. (Evangelical Men- 
nonite Conference); Ted Friesen, 
Altona, Man. (Conference of Men- 
nonites in Canada); J. J. Thiessen, 
Saskatoon, (Conference of Menno- 


nites in Canada); E. J. Swalm, ]|n- 
troon, Ont., (Brethren in Christ: 
The executive committee of MC 
Canada is to assume responsib t> 
immediately but operations are 1 
to begin until November 1964. Mi n- 
while, present relief agencies 1:11 
continue until assets and respc ;i- 
bilities can be transferred to fte 
new organization. 

A budget of $13,750 was adoj 
for the transition period until 1 k 
1964. This is to be raised thro h 
still existent relief agencies, s| y 
percent from CMR1C, twenty [r 
cent from CMRC and twenty 
cent from NRRO. 

This historic meeting had b 
called by the HPCCC (Historic P 
Church Council of Canada) u 
now the most representative orj 
ization of Canadian Mennoniti,, , 
which was now disbanded by fonjjl 
motion, passed by the assembly. 


I think I got more good-bye kis 
when I left Skopje than when I ] 
home. This is how John Schmuck 
a tall Canadian Mennonite in 

Jre a"ft1o^hn en Tfp% ntral ^"ee-c™^ recently organized in Winnipeg 
are uett to right). Ted E. Friesen, Altona, Man.; Newton Gingerich Markham r>nt 

sTcreSrTT^f d i P ' ^T*' C J ' S 

TTrZesL J Sas2o m o n. DUntr00n ' ^ *™* ^ ^ *W 

mid-forties described the farewjl 
given him and five American volii 
teers when they left Skopje, Yujf 
slavia, at the end of November. I 
The six had spent two monts 
helping construct 125 prefabricate 
houses for homeless families $ 
that earthquake-shaken city. Funl 
contributed through the World Coii 
cil of Churches supplied the housl 
The send-off by their some fori 
Yugoslav laborers who worked wit 
them on the project indicated thj 
the six men had made a mul 
greater contribution than the actufj 
manual labor they did. 

A report by a Swiss Red Crol 
official who visited the site recent 
noted: "What is particularly stri 
ing, is not only (the volunteers 
good craftsmanship, but their infl 
ence upon the local workers in the 
good will, happiness, and industry 
Although the six— two electrician 
two plumbers, and two carpenters 
had largely to rely on sign languag 
to communicate with the Yugosla 
workers, relations were excellent. 

Schmucker said the Yugoslavs ha 
expressed surprise that the six coul 
and did take time off from their ow 
jobs to come to Skopje. They wer 
also surprised they worked witl 


January 7, 196 

If their hands right alongside of the 
Yugoslavs. Two of the Yugoslav 
workers, who were also barbers, in- 
sisted on giving all the volunteers 
free haircuts whenever needed as 
M^an expression of friendship. 

The six volunteers — three Menno- 
nites and three recruited by the 
Brethren Service Commission — lived 
together in barracks near the con- 
struction site. They often visited 
N)back and forth with the Yugoslav 
workers in their barracks. 
Nearly 100 of the planned 125 
f| houses are now nearly completed 
and the first of the homeless fami- 
lies are expected to start moving 
into them early this month. 

A recent report estimated that 
as many as 100,000 persons in Skopje 
are without a proper roof over their 
heads. Funds to build the WCC-sup- 
ported village, which is located in 
what is known as the "churches sec- 
:or" at Kozle, one of the new suburbs 
under construction, have been con- 
tributed by churches around the 
world. To date funds totaling 
ss ?526,000 have been received by the 
l^WCC, to aid the Skopje survivors. 

Mennonites in the Skopje project 
If resides Schmucker who is from Un- 
onville, Ont., were Chester Steffy, 
vrillersville, Pa., and Curt Regehr, 
[nman, Kan. (See The Mennonite, 
3ct. 29, and Nov. 26.) 


3n December 28 a 1-W orientation 
;chool was held at Bethany Church, 
freeman, S. D., to give young men 
n the area information on the pur- 
)ose of 1-W, how and where per- 
sons can serve, and what present 

1( |>penings exist. 

Earlier in the month, on the eve- 
lings of December 7 and 8, the peace 
ommittee of the Bethesda Church, 
lenderson, Neb., held local orienta- 

jj ion sessions under the leadership 
>i H. B. Schmidt, Moundridge, Kan. 


'he faculty of Eastern Mennonite 
College views with deep concern 
nd distress the racial injustice 
/hich exists in our nation. This evil, 
/e know, is prevalent throughout 
he entire country but presents 
roblems of particular intensity in 
ur own area. We are humbled be- 
use this crisis has come upon us 

after many decades of opportunity 
to remedy racial segregation in the 
various aspects of our community 
life. We are especially humbled by 
the existence of segregated church- 
es in the community of Christ. We 
are humbled, too, by the continued 
presence of segregation in the public 
facilities of our state and country. 

We express these concerns as a 
part of an academic community 
committed to Christian principles. 
We are committed to the way of 
Christian love and reject any re- 
course to acts of violence and coer- 
cion. In keeping with the principles 
of our Mennonite heritage, and the 
current position of the Mennonite 
Church expressed in her statement, 
"The Way of Love in Race Rela- 
tions" (1955), we feel morally bound 
to witness against the evils of racial 
discrimination. We encourage all 
men to seek peaceable means of at- 
taining just and righteous solutions 
to racial inequities. 

In this situation we first of all 
confess failure in our own behavior 
and especially our neglect whereby 
we have directly or indirectly con- 
tributed to the existence of this evil. 
We reaffirm our belief that man has 
been created in the image of God; 
that all men are of supreme worth 
and share equally in the provisions 
of redemption; that expressions of 
inequality, oppression, hatred and 
personal wickedness are the conse- 
quence of man's sin and are not the 
design of the Creator. We commit 
ourselves again to the unity and 
freedom of Christian men. We be- 
lieve that justice and righteousness 
in human affairs can only be mani- 
fest as all men share impartially in 
the benefits of the administration 
of law, in equal access to commu- 
nity services (schools, hospitals, 
public accommodations), and in the 
opportunity to choose residence and 
employment in fair competition. 

Specifically our commitment 

That we promote integration in 
our churches and in other institu- 
tions of our society. 

That we pray for wisdom and 
guidance from God for ourselves 
and for the leaders of our political, 
social, and economic institutions, 
and especially our churches. 

That we witness against the evils 
of racial discrimination and injus- 
tice; that we promote the vision of 
justice and righteousness in human 

affairs; and that we give ourselves 
to the ministry of reconciliation. 

That although our school has been 
integrated since 1948, we rededicate 
ourselves to the task of promoting 
a truly Christian atmosphere in the 
classroom and on the campus in all 
matters relating to the race issue, 
seeking to prepare ourselves and 
our students for life in an integrat- 
ed church in an integrated society. 


The presiding bishop of the Evangel- 
ical United Brethren Church, Reuben 
H. Mueller, was elected on Dec. 4 to 
be president of the National Coun- 
cil of Churches for the next trien- 
nium. He succeeds J. Irwin Miller, 
Disciples layman and industrialist. 

The sixth president of the Coun- 
cil's thirteen-year history, Bishop 
Mueller has served the National 
Council in many capacities as of- 
ficer or member of some twenty- 
five boards and committees. He has 
also been a vice-president of the 
World Council of Christian Educa- 
tion, chairman of the General Com- 
mission on Chaplains and Armed 
Forces Personnel and a member of 
the executive committee of the Unit- 
ed States Conference for the World 
Council of Churches and the Cen- 
tral Committee of the World Coun- 
cil of Churches. 

A native of St. Paul, Minn., the 
son and grandson of EUB ministers, 
he is a graduate of the Evangelical 
Theological Seminary in Napierville, 
111., and holds degrees from many 
colleges and universities including 
an L.H.D. from Indiana Central Col- 
lege. As chairman of the Division 
of Christian Education, he has also 
been a vice-president of the National 
Council of Churches. 


A survey of youth attitudes will be 
conducted in the first three months 
of 1964 by the Conference Youth 
Worker Marvin Dirks, Jr. High- 
school-age young people in a num- 
ber of churches will be filling out 
a questionnaire on such areas as 
personal faith, beliefs, and life, bap- 
tism and church membership, war 
and peace and Christian service, ed- 
ucation and church publications. The 
resulting data will be helpful to 
the YPU, church colleges, editors of 
youth materials, and other groups 
ministering to young people. 



1965, July 10-16— General Confer- 
ence, Estes Park, Colo. 

Jan. 23-25 — Canadian Board Meet- 
ings, Winnipeg. 

Jan. 13 — Eastern District Peace 
and Service Representatives and 
Pastor's Dinner. 

Jan. 27 — Eastern District January 
conference meeting. 


Catherine Fast, Box 114, Pismo 

Beach, Calif. 
John Friesen, Burns Lake, B. C. 
Peter G. Janzen, Route 1, Victoria 

Ave. S., Vineland, Ont. 
Jacob Krahn, 4739 E. Church Ave., 

Fresno, Calif. 93700 
Mrs. Parviz Monsef, 469 S. Backer, 

Fresno, Calif. 93700 
Walter M. Philipp, 2816 Arnold St., 

Bakersfield, Calif. 93300 
Emma Ruth, 216A 11 St., Reedley 

Calif. 93654 
Mrs. Stanley Shoemaker, 871 Quari 

Court, Aurora, Colo. 80010 
Mrs. Chris J. Widmer, Box 342, Bur- 
lington, Iowa 52602 


Lawrence Hargh, First Baptist 
Church, Salisbury, N. C, born Jan. 
15, 1882, in Eaton, Yorkshire, Eng- 
land, and died in December. He was 

To the Editor: We wish to express 
our appreciation for the article "A 
Sheltered Community for Retarded 
Children" by Charles E. Goshen in 
the Nov. 12 issue of The Mennonite. 

Peter Dyck 
( Workers) . 

a pioneer missionary with the Con- 
go Inland Mission from 1911 to 1921. 
Three sons and one daughter survive. 

William B. Weaver, Bloomington, 
111., was born Jan. 24, 1887, at Nap- 
panee, Ind., and died Dec. 12. He was 
pastor of the North Dan vers (111.) 
Church for thirty years. He also 
served pastorates at Elkhart, Ind., 
Pekin, and Hopedale, 111. He was 
a former editor of the "Christian 
Evangel," an author of histories of 
the Ceneral Conference and the 
Congo Inland Mission. 


Peter Dyck, director of the Men- 
nonite Central Committee program 
in Europe and North Africa, will 
attend the annual MCC meeting in 
January 17-18. Immediately follow- 
ing the sessions he will address the 
Eden Church, Moundridge, Kan., on 
January 19, and the First Church, 
Newton, Kan., on January 20. 

C. L. Graber, Goshen, Ind., will 
be in Kansas January 5-12 to report 
to area churches on the Indian Re- 
settlement Project in Paraguay. This 
project aims to help nomad Indian 
families (there are about 5,000 In- 
dians living near the three Menno- 
ite colonies of Fernheim, Menno, 
and Neuland) settle on a piece of 
land, with equipment necessary for 

We have locally a very active par- 
ents' group who for the past ten 
years have endeavored to help the 
retarded in this area. We now own 
a ten acre tract with several build- 
ings. We have named this the North 
View Opportunity Center. Here we 
carry on an educational occupation- 
al, and recreational program, Mon- 
day through Friday during the usual 

Fritz Kuiper, of The Netherlan 
will teach for a three-year per 
at Seminario Evangelico Menon 
de Teologia, the inter-Mennon 
seminary at Montevideo, Urugu, 
Kuiper is being sent and supponj 
by the Dutch Mennonite churchji. 

Anne Neufeld, Margaret, Mai, 
will attend the second semester | 
the Mennonite Biblical Semina I 
She is a mission-service worker I 
Cuauhtemoc, Mexico. 

Abe Rempel, Steinbach, Man., Wl 
attend the second semester of m 
Mennonite Biblical Seminary at E> 
hart, Ind. He is a mission-servl* 
worker in Mexico. 

Bernard Thiessen, Whitewatd, 
Kan., missionary to Japan, returnjl 
with his family on December 1 
He will attend Mennonite Biblicj; 
Seminary the second semester. ] 


All materials for the new MenrJ* 

nite Boys League program are no 
available. These include a Tore 
bearer's Guidebook for each mei 
ber, a Torchleader's Manual fi 
leaders, Boys League emblems ar 
pennants, merit badges, reco] 
sheets and charts, and special sta: 
and medals for those boys who eai 
them: the Flintman Rank Sta 
Keeper-of-the-Fire Star, Torch-E 
plorer Star, Torch-Guide Star, Mer 
Award Medal, and Honors Med 
Write Mennonite Boys League, 7 
Main Street, Newton, Kan., for 
Unit Registration Blank and f 
Torchbearer's Membership Card 
Questions concerning the prograr 
should also be directed to that o: 
fice. Order blanks and price lists fo 
supplies can be secured from eithe 
the Mennonite Bookstore, 720 Mair 
Newton, Kan., or Mennonite Boo 
store, Rosthern, Sask. 

school hours. But we realize W 
need an around the clock, ye 
round program. Your articles in thi( 
issue helped to crystalize our tiling 
ing. May we suggest that whenevej 
the church does move into this am 
of service that the Newton Counci 
for Retarded Children be contacts 
We need each other. Gerald H. Mo 
zen, Route 1, Newton, Kan, 


January 7, 19 

Many Christians give 
one-tenth of their income to God. 

Robert G. LeTourneau 
goes even farther. 

Aubrey B. Haines 

Thirty years ago LeTourneau made 
what he calls "a deal with God" to 
turn over ninety percent of his per- 
sonal earnings and a sizable block 
of company stock to the Lord's 
work. "This partnership," he says, 
"has been successful." 

In 1951, on sales of $55,000,000, 
R. G. LeTourneau, Incorporated, net- 
ted $3,100,000. Excluding LeTour- 
neau's personal contributions, God's 
share — which was turned over to 
the interdenominational LeTourneau 
Foundation — was $158,820 in divi- 
dends. The next year sales went up 
forty-five percent! 

"Not how much of my money do 
I give God, but how much of God's 
money do I keep for myself?" is 
LeTourneau's slogan. 

Robert G. LeTourneau is a man 
whose faith has literally moved 
mountains. His heavy-duty machin- 
ery, the world's largest, can eat 
away at a mountain and remove 
the dirt to a nearby valley. One 
morning in the summer of 1952 
Billy Graham stepped up to a plat- 
form and blessed a 200-foot con- 
verted LSM (Landing Ship, Medi- 
um) and its crew. A week later the 
ship cast off into the muddy Missis- 
sippi River. Its cargo consisted of 
$500,000 worth of heavy earth-mov- 
ing, lumbering, and land-clearing ma- 
chinery, food supplies for a year, 
500 New Testaments, and a dozen 
"technical missionaries" destined for 

The Liberian expedition was one 

of LeTourneau's projects. The moun- 
tain-moving Christian has never 
been satisfied just to fill the finan- 
cial side of his bargain. After a trip 
to Liberia in 1951 he decided that 
the best way to bring the Gospel to 
natives is to teach them American 
technical skills at the same time. 

From the Liberian government 
Bob leased 500,000 acres of jungle 
for eighty years at six cents an acre 
and laid plans to cultivate land 
with such crops as rice, grapefruit, 
bananas, and palms and to cut down 
and export mahogany. He agreed 
to pour back the first five years' 
profits into the development. With 
such material aid LeTourneau, who 
flew ahead to be there when the 
boat arrived, hoped to accomplish 
a material and spiritual Point Four 

"Hungry natives," he says, "will 
listen to us about God if we can 
show them a field of grain with a 
combine's harvesting more in a day 
than they can eat in a year." 

Born in Richmond, Vermont, Bob 
was still a boy when his family 
moved to the West Coast. He quit 
school after the seventh grade and 
made his first money selling pic- 
tures of the San Francisco earth- 
quake in 1906. Learning mechanics 
as an assistant in a garage, he later 
set up his own earth-moving and 
contracting business at Stockton. 
California, on a loan of $4,500. In 
1931 he lost $32,000. The next year 
he switched to making scrapers, 

Bob LeTourneau rides around his plants on a motor scooter. 

bulldozers, and cranes. His net 
profits were $52,000. 

LeTourneau, who comes from a 
deeply religious Plymouth Brethren 
family and whose two sisters were 
missionaries to China, turned over 
his stock interest to endow the Le- 
Tourneau Foundation, now worth 
$16,000,000 and one of the largest 
religious foundations in the United 

Bob was the first man to put 
earth-moving equipment on rubber 
tires, thus enabling it to go almost 
anywhere. Moving his headquarters 
to Peoria, he cleared the land for 
new plant sites with his own equip- 
ment. By 1940 sales were up to 
$10,000,000. During World War II 
they quadrupled, as he built an es- 
timated seventy percent of the basic 
earthmoving equipment used by the 
United States Armed Forces all over 
the world. 

LeTourneau has shipped some of 
his most impressive mechanical 
equipment to Africa, including a 
twenty-two-ton machine that can 
shear off big trees like a scythe 
cutting grass and a self-contained 
sawmill that is hauled by the larg- 
est bulldozer in the world. "I'm not 
primarily interested in profit in our 
Liberian adventure," he says, "nor 
do I want to create mere 'rice Chris- 
tians.' I'm trying to do a missionary 
job in a businesslike way." 

When returned missionaries told 
him about time-wasting tedious 

travel through deserts and jungles, 
LeTourneau decided to speed up 
foreign missions with a Missionary 
Flying School. Prospective flying 
missionaries can earn their way 
through a complete course at the 
LeTourneau-financed school by work- 
ing in Bob's earth-mover plant at 
Toccoa, Georgia. 

In September, 1945, the first four 
— chosen from fifty applicants — 
were graduated as full-fledged "sky- 
pilots" and planned to spread their 
several wings over Africa, China, 
and Mexico. Beaming with pride, 
Bob LeTourneau viewed them as 
forerunners of a "mighty armada of 
flying missionaries." 

On weekends LeTourneau, in his 
own airplane, flies far and wide 
around the United States to attend 
religious meetings and to preach, 
delivering some 300 sermons a year. 
Speaking only on invitation, he is 
booked ahead for two years. Some- 
times he talks to a small rural gath- 
ering of a few score persons. Other 
times he addresses a large city 
crowd of several thousand persons. 

Bob LeTourneau is utterly sincere 
in his religion. "In these critical 
times," he says, "every soul brought 
to the Lord counts vitally." There- 
fore, he rejoices in contributing his 
millions, in traveling hundreds of 
thousands of weary miles, and in 
following a speaking schedule which 
would exhaust the average man. 
A dramatic physical ordeal came 

in 1937. Traveling by automobile to 
a religious meeting in TennessB, 
Bob was involved in a collision k 
which five persons were killed. 1 
was dragged out of the wreckcto 
in such condition that the doct I 
said he could never walk agafc 
However, they suggested that I 
long stay in a hospital might g§ 
him partial recovery. 

"If I'm put in a hospital," 
Tourneau said, "I'll never get w 
Take me to the Peoria factor 
He traveled 500 miles by ambular 
and installed himself in a sra 
steel hut in the factory yard. IB 
skilled workers, at his directi<j 
built him an ingenious, weldl, 
rubber-tired mobile stretcher, h; 
ing the same height as his b 
Soon he was able to slide from 
bed onto the stretcher and 
wheeled about the plant. 

For several months he sup 
vised and directed the work of t 
factory from his mobile stretch 
and was also able to attend religio 
services held once a week in t 
plant cafeteria. Today, despite l 
limp, he can outwalk most m 
When that is not fast enough, 
skims about his factories on a gas 
line-driven scooter. 

In a genuine way Bob LeTournef 
has taken Jesus literally, buildii 
machines that can remove mo 
tains. No wonder, then, that he gi 
God nine-tenths and keeps one ten 
for himself! 

Youth Group Writes a Play 

Since the Book of Job offers good 
dialogue for a short play, several 
members of the youth group of 
First Mennonite Church of Newton, 
Kan., decided to write a modern 
short play from Job. The story is 
about J.B., a blameless and upright 
man from the southern point of the 
Tigris Euphrates River Valley, who 
las had the blessing of God for 
everything he's attempted to do. 
Then tragedy strikes the family and 
lis possessions. Communist troops 
lave overrun his oil fields, blowing 
xp all the wells and shooting all the 
vorkers. Flash floods along the 
iver have drowned his cattle and 
:overed hundreds of acres of ripe 
vheat. J.B.'s children were in a 
lotel which blew up and burned to 
he ground. Even with invasion, de- 
duction, and death J.B. worshiped 

The play goes on with J.B. hold- 
lg fast to his uprightness and think- 
ng he is innocent of sin. Finally, 
hrough the voice of God, J.B. real- 
zes his weakness and that he has 
inned. He sees that God is the Al- 
oighty One. 

This play required no props, only 
wo good readers for narrators and 
everal players to portray J.B., his 

wife, children, and friends. The 
group practiced only three times for 
the first presentation and two times 
for the second presentation. 

We presented this play for another 
Mennonite young people's group at 
their church and later we presented 
it to our group congregation. We did 
not write the play for raising mon- 
ey, but a short play such as this 
could be used for a money raising 
project by some groups. 

Several hymns were sung during 
the presentation. One of these was 
"Nobody Knows the Trouble I've 
Seen, Nobody Knows but Jesus." 
Only two lines of this hymn were 
sung after J.B. hears of the dis- 
aster which had struck him and his 

This play was a success, because 
J.B. portrays many people of today 
— tomorrow — or soon thereafter. The 
story was different from the biblical 
story not only in dates, names, and 
circumstances, but also in that J.B. 
had no ending. The ending is left 
up to the listener to decide. Will 
J.B. continue to live a completely 
righteous life or will he slowly drift 
back to his old ways as so many 
Christians of today do? Ann van 
der Weg 

during the Christmas program i 
>uldn't remember any of my 
ies, and now I can't forget 'em!" 


The Key for Witnessing ., 2 

Congo's Broken Soul .. 5 

News 8 

Church Record 1 1 

He Gives God Nine-tenths 13 

Youth Group Writes a Play .15 
Editorial 16 


"Breadline'' by Fritz Eichenberg : "The 
people of God must identify themselves 
with the lost, so that in turn, the lost 
people will want to identify themselves 
with the saved." 


Fritz Eichenberg, 69 Oakland Ave., Yonk- 
ers, N. Y., a Quaker who frequently con- 
tributes work to the Catholic Worker, is 
professor of art at Pratt Institute, New 

Albert H. Epp, 10314 Samoline Ave., 
Downey, Calif., is pastor of the Imman- 
uel congregation there. This sermon, rec- 
ognized by the Evangelism Committee 
for its emphasis on evangelism, was de- 
livered to the Zion Church, Elbing, Kan., 
in 1962. 

Elmer Neufeld, B.P. 3101, Leopoldville- 
Kalina, Congo, is director of Mennonite 
Central Committee program in Congo. 

Aubrey B. Haines, lives at 684 East 5 
Ave., Pamona, Calif. 


5, Black Star photo; 13, 14, R. G. Le- 
Tourneau, Inc. 


The series of editorials on Bible Words 
have been written on the basis of out- 
lines prepared by Hendrik Berhof, Leiden, 
and Philip Potter, West Indies, for the 
Bible study sessions of the Commission on 
World Mission and Evangelism held in 
Mexico City, December 8 to 20. 


An article in the Dec. 17 issue, page 767, 
on the recent meeting of the Mennonite 
World Conference officers incorrectly iden- 
tified and omitted two of the people at 
this meeting. Peter Dyck represented the 
Mennonite Central Committee and B. J. 
Braun represented the Mennonite Brethren 


Editor: Maynard Shelly. Youth editor and 
editorial assistant: Elvera Baumgartner. 
Art director: John Hiebert. Business man- 
ager: Walter D. Unrau. Circulation sec- 
retary: Marilyn Kaufman, 722 Main St., 
Newton, Kan. 67114 

Consulting editors: Claude F. Boyer, 11S 
Main Street, Sugarcreek, Ohio; Willord 
Claassen, 722 Main St., Newton, Kan.; 
J. Herbert Fretz, 602 S. 8 St., Goshen, 
lnd. ; Robert D. Suderman, 2226 Park St., 
Paso Robles, Calif. 


Second Class Postage Paid at North Newton, Ka 


Bible Words — IX: Witnesses. Herb 
Fretz once observed that the Presby- 
terians are a New Testament people with 
an Old Testament faith, while the Men- 
nomtes are an Old Testament people with a New Testament faith An 
interesting observation, isn't it? And if it isn't too impolite to leave the 
Presbyterians standing in the vestibule, let's talk briefly about the Menno- 
mtes and the Jews. Certainly they are a people with much in common. 
Both are a people with a strong religious heritage and both are scattered 
across the face of the earth. Both have suffered much from painful migra- 
tions and pioneering. No one can take from the Jews their special place 
in God's plan. The Messiah came through them. But the Messiah born 
among the Jews has been taken into the hearts of Mennonite people. But 
both peoples have had an experience with God. God has worked His 
mighty acts in their midst. We both have a story that is God's history 
Our history includes the courageous martyrs who stood almost alone among 
Europe's godly and ungodly to proclaim the reality of a personal and simple 
religious faith. Our fathers were tested by fire, water, and the sword 
Though they retreated in the face of persecution to isolated corners they 
kept alive this faith and dedication. The heroism of their New Testament 
discipleship is our heritage. True, the shining birthright has grown dim 
all too often. But though tarnished it has come to us. We have witnessed 
God s work in our people and in our own lives. 

God has many witnesses. His own mighty acts— both among the Jews 
and among the Mennonites— are witnesses of a divine concern These 
historical facts want to convince us that God's kingdom is the real kingdom. 
He also has witnesses. Those witnesses are part of God's mighty acts. We 
are those witnesses. 

Isaiah saw the nations gathered together. And then he asked "Who 
among them can declare. . . ? Let them bring their witnesses. . ."'(Isaiah 
43:9) We turn to another part of the stage, " 'You are my witnesses,' 
says the Lord,/ 'and my servant whom I have chosen,/ that you may know 
and believe me/ and understand that I am He' " (43 : 10) . 

Christ was the witness. His disciples were eyewitnesses of His witness 
After Christ ascended they as apostles became witness-bearers. It was then 
that Jesus turned to them and said, "You shall be my witnesses" (Acts 1-8) 
It was more a promise than an order. We cannot make ourselves witnesses 
God has acted before us. We have seen and felt. We need not intrude 
ourselves. The world wrings the witness out of us. But God needs our 
witness. We are the ones— all men who have felt the call of God— who 
must be His witnesses in His struggle against the forces opposing us. 

The Greek word for witness has come into our lans>uage^to remind us 
what it means to be a witness. Martus was a word that applied to any 
witness. In our language martyr has come to mean the one who witnesses 
to Christ with his blood. This narrow meaning of this word must remind 
us that to be a witness is never merely verbal. Witness includes all of life. 

In this second of four articles, El- 
mer Neufeld describes the reasons 
why the white man in Congo today 
lives in insecurity and fear. 
As Livingstone was the forerunner 
of the modern missionary movement 
in the Congo, SO' the explorer Henry 
Morton Stanley became a front man 
for King Leopold II of Belgium. 
Leopold had for many years 
dreamed of an overseas colony. In 
about 1875 it became clear that he 
had failed in the Far East, and his 
ambitions turned to Africa. When 
Stanley was unable to arouse 
British interests in the Congo, after 
his successful descent of the Congo 
River in 1877, Leopold saw his 
chances. Under the guise of an in- 
ternational association, supposedly 
with philanthropic and non-political 
interests, and with Stanley as its 
agent, Leopold pressed his claims. 

Finally, the European nations got 
together to carve up Africa. At the 
Berlin Conference of 1884, Leopold 
II won personal responsibility for 
the "Congo Free State." From then 
until 1908 he looked upon himself 
as the owner of the Congo. He was 
its absolute autocrat. Without lim- 
itation of constitution or representa- 
tive body. In 1906 Leopold stated his 
claim as follows: "There is no more 

legitimate or respectable right than 
that of an author over his own 
work, the fruit of his labour. . . . 
My rights over the Congo are to be 
shared with none; they are the 
fruit of my own struggles and ex- 

King Leopold's Congo 

King Leopold has on the one 
hand been pictured as the benevo- 
lent monarch who fought to end the 
Arab slave trade and brought civili- 
zation to the Congo. On the other 
hand he has been seen as a hypo- 
critical and merciless tyrant who 
heavily oppressed and exploited the 
Congolese. Neither benevolence nor 
sadistic power motivated his actions, 
but rather determination to develop 
and use his colony economically. 

Earlier the slave trade had domi- 
nated African-European relations. 
Now it was the economic system es- 
tablished by King Leopold to culti- 
vate profitable exports. In this sys- 
tem certain land areas were ex- 
ploited as state territory. State of- 
ficials themselves received a com- 
mission on certain products handled 
for export. The emphasis on heavy 
exports of ivory and rubber com- 
bined with the lack of adequate 
legal and judicial restraints led to 

Explorer Henry M. Stanley in his search for 
Livingstone opened up the Congo for the Belgians. 


the reliance on forced labor, an 
also to the resulting abuses, notab] 
the infamous human mutilations ( 
this period. In practice the agen 
of Leopold were free to use mo 
any method that promised to 
crease exports. Says Ritchie Caldei? 
"If African servants disobeyed the 
bosses, or if the workers or tribe 
men did not deliver their full quote 
of rubber and ivory, they had 
hand or foot cut off. Their Africa 
gangers, to prove their efficiency 
enforcing deliveries, would deliv 
to their white superiors basketloac 
of human hands. There are confer 
porary photographic records of a 

Calder sketches the Leopold reig 
as follows: "Leopold's rule w; 
ruthless. He had to borrow larj 
sums of money at first but no oi 
will ever know how much he, pe 
sonally, made out of the Cong 
Under a decree of 1885 all 'vacaj *" 
land' in the Congo became his pe 1 
sonal property. There were simp 
ways of making land vacant. Tl 
Africans were driven into the bu; 
or killed off. It is estimated that tl 
lives of between five and eigl 
million Congolese were sacrifice 
under his regime. The main pr 
ducts of the Congo, rubber ar 

Elmer Neufeld 




% ; 

The fatal defect in the policy of benevolent paternalism 
is seen in its blandest form in a remark by a Katanga 
industrialist as he proudly displayed the schools, hospitals, 
and other benefits of a company camp for Congolese em- 
ployees. "See how well we look after our cattle." But in 
the end, man chooses to be treated as human, even at the 
risk of losing material benefits. 

ory, became his monopolies. In 
96, in secret decree, Leopold was 
ven special additional rights, Do- 
line de la couronne over an area 
big as Poland." 

It was against such economic ex- 
oitation and human atrocities that 
otests were raised by the pioneer 
issionaries and others, especially 
e British journalist Edmund Morel 
d the British Consul in the Congo, 
)ger Casement. The protest move- 
ents finally undermined King Leo- 
ild's personal control and resulted 
annexation of the Congo by Bel- 
um in 1908. 

The slavery of the earlier centur- 
3 had been abolished, at least in 
ime. But economic exploitation, 
reed labor, and atrocities against 
e African continued under the 
itocratic rule of this white king 
ho never set foot in the Congo, 
ich were the practices that domi- 
ited the relation of Leopold and 
s agents with the black Africans. 
ie black man was categorically 
fferent than the white European, 
sally he was treated as less than 
iman. Perhaps not many Congo- 
se of today personally recall the 
rrible human mutilations of Leo- 
)ld's Congo, sixty to seventy years 
?o. The tales of anguish and re- 
fitment are still on the hearts and 
ds of the children and children's 

he Belgian Congo 

The evils of Leopold's economic 
r stem persisted for a number of 
,iars following official Belgian an- 
?xation in 1908. However, impor- 
nt reforms were finally made. The 
ireed labor system with its cruel 
>uses was abolished. Belgian co- 
if nial administration from 1908 to 
60 forms a basically different pe- 
|Dd of Congo history. 
;| That the relation of the Belgians 
j the Congolese during the colonial 
briod was thoroughly paternalistic 
lis become a trite observation. In 
Ijict, paternalism was inherent in 
lie policy of colonialism. The Bel- 
j an paternalism was clearly refleet- 
f|i not only in practice but also in 
ie ideal statements of the colonial 
blicy as set forth by the govern- 
ment itself: "Belgium's mission in 
lie Congo is essentially a civilizing 
jjie. It has a twofold aim. On the 
( loral plane, it is to ensure the well- 
sing of the native population and 
leir development by the broaden- 

ing of individual liberty, the steady 
relinquishment of polygamy, the 
development of private property and 
the support of institutions and 
undertakings promoting native edu- 
cation and giving the natives an 
understanding and appreciation of 
the advantages of civilization {Co- 
lonial Charter, Article 5). On the 
economic plane, Belgium's mission 
is to achieve the development of the 
colony for the benefit of the natives 
and, to this end, to work towards an 
increasingly complete organization 
of the country which will strengthen 
order and peace and guarantee the 
protection and expansion of the 
various branches of economic activ- 
ity; agriculture, commerce and in- 

Was this paternalism really be- 
nevolent and enlightened? Or was 
is exploitative in disguise? To what 
extent did it really work in the in- 
terests of the Congolese or on the 
other hand of the Belgians? Were 
these interests served simultaneous- 
ly as the Belgians hoped? What 
kind of relation prevailed between 
the Belgians and the Congolese? 

Tremendous progress is apparent 
as compared to earlier periods. The 
government, the big concessionary 
companies, and the missions all 
worked toward economic and social 
development. Ruth Slade refers to 
"The threefold foundation of Bel- 
gian authority in the Congo — the 
State, the companies, and the 
Church. . . . The State official, the 
capitalist, and the missionary 
worked hand in hand to lead the 
Congo — eighty times the size of Bel- 
gium — forward along the highroad 
of civilization and progress." 

Missions flourished and churches 
were built. Tropical diseases were 
fought and hospitals and dispensa- 
ries established. Schools were built 
and primary education rapidly mul- 

tiplied. The concessionary compa- 
nies were booming, and thousands 
of jobs with fringe benefits were 
provided. Western civilization and 
Christianity were being brought to 
the Congo. 

On the other hand, judged from 
the standpoint of today's anti-colo- 
nialism and revolutionary ferment, 
the Belgian policy became more and 
more inadequate, as finally drama- 
tized by the explosive events that 
resulted in independence on June 30, 
1960. No serious thought was given 
to social, economic, or political 
equality in the Belgian Congo. The 
concessionary companies worked es- 
sentially in their own interests and 
massive economic exploitation con- 
tinued. Education beyond a primary 
or vocational level was not general- 
ly intended for the African. And for 
the large masses of Congolese 
strictly racial laws applied. 

Slade notes the following limita- 
tions of this colonial period: "The 
Congolese had been given no politi- 
cal responsibilities, no elite capable 
of leadership had been formed, very 
few had been sent to study abroad, 
any potential politico-religious agi- 
tators had been transported far 
from home, a strict censorship of 
the press prevented the free ex- 
pression of opinion, and no Africans 
had been admitted to the higher 
government positions. There was, 
moreover, a very real racial dis- 
crimination; in the fields of educa- 
tion, medical services, and housing 
Africans and Europeans were treat- 
ed as two totally separated commu- 
nities — a distinction said to be justi- 
fied on social and cultural grounds." 

Even the evolue system — by which 
the African elite were to be granted 
assimilation into the European com- 
munity — finally seemed more like 
a hoax aimed at appeasement than 
a serious attempt at racial integra- 


tion. It was a system that at least 
on the surface intended to prove 
that the distinctions practiced were 
rooted in culture rather than race. 
It finally left the African leaders 
bitterly aware that the whole thing 
was a sham for deeper indefensible 

The significant thing about Pat- 
rice Lumumba's book, written in 
1956, is not that he was asking for 
improvements in the evolue system 
and the rest of colonial policy, but 
rather that it took him until 1960 
to demand complete overthrow of 
the discriminatory system. Lumum- 
ba complained that at the end of 
1955 only 116 Congolese heads of 
households had been granted the 
benefits of immatriculation (as- 
similation), and even these were dis- 
appointed that real equality, es- 
pecially economically and socially, 
was not attained. 

Lumumba ends his chapter on 
political integration with this mod- 
erate but significant plea: "To grant 
the right of citizenship to the Afri- 
can elite — a right which would put 
them on the same footing as the 
Europeans — would be an act of jus- 
tice and would also call forth in the 
Congolese people as a whole feel- 
ings of national pride and of friend- 
shin towards Belgium, for the 
evolues rightly or wrongly, are no 
longer willing to regard themselves 
as members of a perpetual subject 
race or as victims of racial inferior- 
ity (which moreover does not exist 
biologically) ; they consider them- 
selves to be true citizens, the equals 
of the Belgians, both in dignity and 
in civic rights." 

The fatal defect in the policy of 
benevolent paternalism is seen in 
its blandest form in a remark by 
a Katanga industrialist as he proud- 
ly displayed the schools, hospitals, 
and other benefits of a company 
camp for Congolese employees, "See 
how well we look after our cattle." 

But in the end, man chooses to be 
treated as human, even at the risk 
of losing material benefits. 

Independence and a 
Legacy of Barriers 

Today the Congo's political inde- 
pendence has been won, at least in 
name. But in many respects this 
new political freedom is only a free- 

dom from certain external inter- 
ference, and not freedom to. . . . 
It is freedom without adequate ca- 
pacities to meet the needs of the 
people, freedom without power to 
act freely. 

In the post-independence Congo 
there are still obvious needs for the 
assistance of the Western white 
men, for their wealth and skills — 
for teachers, doctors, nurses, engi- 
neers, lawyers, etc. The paternalis- 
tic colonial policy deliberately main- 
tained such a relation of depend- 
ence. Even the missions are today 
commonly criticized for having 
failed to offer higher education. 

The fact that the European is in- 
vited back after independence — 
also in tfye church — does not in it- 
self mean that he is loved or wanted 
as a person, or that he would be 
invited back if it were not for his 
wealth and his skills. Westerners 
marvel that the new nations of 
Asia and Africa even consider call- 
ing for the aid of the Russians with 
their evil imperialist intentions. But 
we fail to see that the request for 
help from the East is often also 
with mixed motives, that we might 
also fail to be wanted apart from the 
secondary advantages that we bring. 

To be sure, missionaries are also 
wanted, in many cases, for the 
qualities of character and the spir- 
itual gifts they bring. One of the 
observations of the Africans about 
the early Protestant missionaries 
was that they had a remarkable love 
for the people — they even played 
with the children — and that they 
were trustworthy. Even in early 
1960 an old chief remarked that the 
only white men that shook his hand 
were the missionaries. 

But we should not be deceived. 
The widespread return of mission- 
aries and other Westerners to the 
Congo after independence does not 
mean that we have succeeded in our 
personal relations with the African. 
Whether or not we have a strong 
mature relation in spirit remains in 
large part yet to be seen. The present 
situation is not yet free from coer- 
cive elements, even though western 
political control is gone. The cry of 
neo-colonialism is more than a com- 
munist invention. Even as mission- 
aries we are tempted to act in aloof- 
ness, pride, and discrimination 

against the African — even whi 
seeking to win him to Christ. T 
time of real testing will be in t 
next ten or twenty years when mo 
of the coercive elements are gone 

The Congo has attained politic 
independence, but has also inherit 
a heavy legacy of barriers. Ve 
cultural, economic, and social b; 
riers obstruct the relations of Af 
can and Western white man. T 
slave-trading of the early centuri 
the brutal forced labor system 
Leopold's Congo, and the Belgi, 
colonial control have each in tu 
been overcome, but formidable a 
equally evil barriers remain. T 
revolution from slavery to genui 
African freedom and brotherho 
between black and white man is r 
yet complete. 

Most obviously, a tremendous e< 
nomic inequality continues betwe 
Congolese and Westerner. At t 
end of 1962 Leopoldville had a mi: 
mum monthly wage of 2,100 fraii 
(up country it was less), which 
the open market rate of exchan 
amounted to about ten dolla: 
Thousands of Congolese work at t 
minimum wage, with some sm; 
additions for dependents, medic, 
expenses, and pension. Many th< 
sands more are simply without jo 
To be sure, the boundaries of ck 
and race are no longer so co 
pletely identical, thanks to the n< 
Congolese middle and upper class< 
but none of us as Westerners a 
even within remote range of t 
2,100 franc category. 

Perhaps more serious are t 
barriers in spirit which we have 
herited. These need to be examin 
more closely. A climate of alo< 
ness and resentment, and of fe 
and distrust, persists to haunt o 
relationships today. It is one of t 
ironies of history that the wh 
man in the Congo should today fi 
himself living in insecurity a 
fear. Having broken down the eai 
tribal structures to impose his o\ 
system of legal controls, he n< 
faces the remnants of both 
largely discarded tribal order, a 
a broken colonial system that failj 
to foster Congolese maturity a) 
leadership and that failed to est 
lish the kind of mutual relationship 
that could have averted the pres< 

THE MENNONITE seeks to witness, teach, and build the Christian fellowship within the context of Christian love and freedom. It Is published weekly excjl 
biweekly during July and August at North Newton, Kansas, by the Board of Education and Publication of the General Conference Mennonite Church. SecilJ 
class postage paid at North Newton, Kansas. Subscriptions $3.50 peryearj foreign $4.00. Send payments and change of address to 720 Main Street, Newffl 
Kansas; all other correspondence to Maynard Shelly, Editor, 722 Main Street, Newton, Kansas. Postmaster: Send form 3579 to 720 Main Street, Newton, Kamt 


January 14, 19| 

fim Vaughan 

I Was an Outside Agitator 

[N the last two years extensive 
efforts have been made to increase 
:he number of registered Negro vot- 
ers in Mississippi. Those registered 
nake up four to six percent of those 
?ligible. Progress has been small in 
omparison to the need. 

The brave few who have regis- 
tered and voted have never had an 
opportunity to vote for a non-seg- 
regationist on the state level. A 
nock election was suggested. All 
Negroes of voting age could vote for 
?andidates who stood for the equal- 
ly of all men before the law. Such 
an election would demonstrate to 
the whole nation that Mississippi 
Negroes, so largely disfranchised, 
Idesire the right to vote, and have 
flpegun to learn the mechanics of 
■voting. More important it would 
'■demonstrate to the Negroes them- 
yselves the potential of the vote. 
1 An interracial Freedom Ticket 
1 headed by Aaron Henry for gover- 
Inor, and Ed King for lieutenant 
■governor, was nominated by state 
fpivil rights organizations. Henry is 
Ian outstanding Negro leader, head 
■of the state National Association 
Ifor the Advancement of Colored 
1 People and a director of the South- 
Iprn Christian Leadership Con- 
Iference. King is dean of students 
land chaplain at Tougaloo College, 
frhe campaign budget was extreme- 
my limited. Arrests continually de- 
Ipleted the small number of cam- 
paign workers. Thus, personal ap- 
peals for outside help came to Yale 
| University and Stanford University. 
'■About forty-five Yale students and 
' ' thirteen Yale divinity students spent 
"[la week or ten days in Mississippi 
M during the month of October. 

•i\Emotional Climate 

M Through work in the civil rights 
.'movement, I am becoming aware of 

' the immense problems of discrimi- 
jnation in the North. But nowhere 
have I witnessed anything quite like 

Jthe rigid segregation in Mississippi. 

* Our house-to-house contact made 

us appallingly aware of the fear 
and distrust many Negroes have 
of whites. During the election itself 
we carried ballots, boxes, and regis- 
ters with us. A frightened unwill- 
ingness to be the first to sign the 
register confronted us. There was 
always an anxious scanning of the 
list to see who had already voted. 
Often the response was a continual 
"Yessuh, Yessuh," until it came to 
the actual voting and signing, when 
the "Yessuh" changed to "I don 
wanna do- nothing wrong, suh," or 
a paralyzing "Well, now, I just don- 

One man looked at me through 
the window, checked the lock, and 
withdrew. A Stanford student heard 
the bolt click as he walked toward 
the door. One lady greeted a worker 
with a knife in her hand and never 
let it down until he left. 

One Negro store owner voted 
eagerly, but shortly afterwards set 
out after me in the dark streets of 
the small town, finding me two 
hours later. Asking for the record 
book, she vigorously scratched out 
her name and thus invalidated her 
vote! A long discussion of the need 
for courageous leadership ensued, 
but nothing could overcome her fear 
of economic reprisal from white 

The intense fear of violence to 
themselves and their families, and 
of political or economical reprisal, 
was exhibited time after time, in 
subtle and obvious ways. I shall not 
easily forget the mixture of shock 
and vague fear I sensed in the voice 
of the Negro children who ran from 
the door to their parents saying, 
"It's a white man!" 

In other places we found extreme 
apathy. It was partly a result of 
fear, partly a result of realization of 
the apparent hopelessness of im- 
provement, and partly due to the 
fact that some have attained a 
level of security within the segre- 
gated system. The latter are as 
welded to the status quo as are 

'Shame" by Irene Douglas 






many others. 

An encouraging contrast to the 
dominant fear and apathy was the 
"gentle" revolutionary spirit of Ne- 
gro teenagers. They worked with 
the campaign each day after school. 
Many of these fifteen to seventeen 
year old youths have been in a jail 
a number of times for what they 
affectionately call "The Movement." 
They are amazingly aware of the 
inequalities and injustices which 
surround them. Their "gentle" revo- 
lutionary spirit was nowhere more 
impressive than when they sang, 
with enthusiastic momentum, 
"Wade in the Water," "Keep Your 
Eves on the Prize," and "We Shall 

The Revolutionary Spirit 

One told me that he did not want 
children until this situation was 
cleared uo. He did not want them to 
suffer. This revolutionary spirit can 
become bitter resentment and lead 
to violence if it is continually frus- 
trated. But as long as there is real 
hope, it may continue as a construc- 
tive discontent which leads to volun- 
tary suffering and nonviolent direct 
action. I am convinced that our 
presence as whites, diligently work- 
ing side by side with the Negroes in 
the Freedom Movement is a most 
effective way of channeling this 
revolutionary spirit into construc- 
tive activity which will, indeed, 
"Overcome . . . someday." 

Much of the credit for this spirit 
goes to the leadership provided by 
the Student Nonviolent Coordinat- 
ing Committee (Snick) and other 
civil rights movements in the South. 
"Snick" thrives on dedicated full 
time workers, Negro and white stu- 
dents from across the nation, includ- 
ing many Negroes from the South, 
who live on $10-15 a week and for- 
get about a regular house for meals 
or sleep. They are energized by the 
conviction that they are living in 
the midst of an emergency. 

However, I have been disappoint- 
ed in finding a lack of explicit dis- 
cussion of nonviolence, either as a 
technique or as a philosophy of life. 
In fact, one worker, in discussing re- 
lations with Southern whites, stated 
"All's fair in. love and war, and this 
is war!" While my personal contact 
has been limited, discussion with 
leaders and study of reports leads 
me to fear that there is in general a 
lack of real commitment to the 

spirit taught and symbolized by 
Martin Luther King: the spirit of 
human obedience and voluntary 
suffering in response to the "cross 
as the magnificent symbol of love 
conquering hate and of light over- 
coming darkness" (King, Strength 
to Love) . 


My brief stay in Mississippi gave 
me a small taste of the suppression 
and intimidation that victimizes 
those seeking injustice. As I was 
assigned to a county reputed to be 
the most liberal in the state, I was 
hindered only once by police who 
detained me for questioning. 

In other parts of the state, cam- 
paign workers faced continual har- 
assment, with trumped up charges 
such as driving violations, littering, 
leafletting without license, loitering. 
One worker detained on "suspicion" 
of driving a stolen car, was charged 
with "obstructing police officer in 
the line of duty" when he asked if 
they had a warrant to search his 

Another friend was cornered by 
a mob of threatening whites alerted 
by the police department, and es- 
caped only by wandering in the 
woods all night. This same friend 
had extensive damage done to his 
car when a pound of sugar was put 
into his gas tank. Another Yale stu- 
dent has bullet holes in his car, as 
a "momento" of a high-speed chase 
by whites who sought to go beyond 
even Mississippi law. 

Needed: Outside Agitators 

The derogatory tag, "outside agi- 
tators" for people such as ourselves 
seems appropriate. We sought to 
overcome the extensive apathy. We 
came to realize that most of the 
fear underlying it was justified, and 
all of it understandable. It was not 
without personal conflict that we en- 
courage these people to take the 
risks of active pursuit of their civil 
rights. The mock election itself in- 
volved little danger for voters, but 
our hope was that more than this 
vote was at stake. We justified our- 
selves partly by remembering that 
we had taken a risk in coming to 
Mississippi. But we also knew that 
we would leave, retreating to safety 
in the North. We knew that our 
incomes and our future would not 
continue to be at stake — unless we 
caught the real spirit of this great 

surge for freedom, and centered 01 
lives on it. And it is a contagiousj 

The need for outsiders is multijl 
pie: to encourage persecuted peopkt 
facing great odds, to steadily chip 
away at political regulations bj 
being subject to arrest and carrying 
cases through court, to supplement 
much over-worked personnel in 
efforts as voter-registration and edu j 
cation, to take risks that many local" 
citizens are understandably unwill'j 
ing to take. The most important con I 
tribution of all comes through workij 
ing intimately with the Negro com! 
munity in hopes that our presence 
can help them convert their apathy j 
fear, and potential hatred into conl 
structive nonviolent efforts, motivatij 
ed by love. 

Success ? 

The total of 83,462 votes cast fod 
Aaron Henry was not as large a*! 
we had hoped. The lack of full 
national publicity hindered our eff 
forts to call dramatic attention t< 
the situation. However, over 60,00< 
Negroes for the first time in thei 
lives took part in the responsibilit: 
and privilege of voting. Efforts wil 
continue to enable these people t< 
be registered for the legal election 
so that the hypothetical right t< 
vote becomes a reality. 

I left Mississippi feeling that, a 
the very least, we may have beei 
able to help kindle a few sparks o 
hope, to stir some people (including 
ourselves!) to continued efforts oi 
behalf of freedom and equality fo: 
all, and to make it slightly easie 
for some to* share and act on th< 
thought expressed by one lady, "W< 
must not hate the white folks — i. 
we're real Christians, we'll lov< 

The church as an institution ha 
seldom taken the lead in this strugj 
gle for justice, and may unfortu 
nately never do so<; but it is at leasl 
our responsibility as individual 
Christians to "bear one another'! 
burdens" (Gal. 6:2). It seems to mJ 
that the following paraphrase oj 
Matthew 25 conveys our conte 
porary call to discipleship: "Come] 
inherit the kingdom . . . for I 
persecuted, and you stood beside m 
I was struggling for freedom an 
you struggled with me, I was i 
prison and you joined me." Will wi 
as Christians have the courage an 
conviction to respond to the cha 
lenge that confronts us today? 


January 14, 1 96-> 

Church Membership 
Follows Population Growth 

J Membership in united States 
jjchurches and synagogues is keeping 
abreast of the population increase. 
Latest figures are given in the 1964 
Yearbook of American Churches, 
just published by the National Coun- 
cil of Churches. 

The church membership increase 
and the country's population growth 
are both given as 1.6 percent in the 

annual compilation of statistics. 

In actual figures, the Yearbook 
records that 117,946,002 Americans 
are members of churches, syna- 
gogues, or other places of worship. 
They represent 63.4 percent of the 
total population, the same as one 
year ago, but slightly less than the 
all-time high of 63.6 percent record- 
ed in 1960. 


Buddhists 60,000 

Old Catholics and Polish National Catholics 597,372 

Eastern Orthodox 3,001,751 

Jews 5,509,000 

Roman Catholics 43,847,938 

Protestants 64,929,941 

Total membership 117,946,002 


Fifteen Largest Protestant and Eastern Orthodox Bodies 

Southern Baptist Convention 10,191,303 

The Methodist Church 10,153,003 

National Baptist Convention, U.S.A., Inc. 5,000,000 

Protestant Episcopal Church 3,317,870 

The United Presbyterian Church in the U.S.A. 3,265,234 

Lutheran Church in America 3,080,272 

National Baptist Convention of America 2,668,799 

Lutheran Church— Missouri Synod 2,522,095 

American Lutheran Church 2,338,959 

Churches of Christ 2,250,000 

United Church of Christ 2,056,696 

Christian Churches (Disciples of Christ) 1,779,046 

Church of Jesus Christ of Latter Day Saints 1,682,096 

American Baptist Convention 1,544,505 

Greek Archdiocese of North and South America 1,500,000 

The statistics gathered by the Na- 
tional Council's Bureau of Research 
and Survey come from official sta- 
tisticians of 252 religious bodies of 
all faiths. The figures recorded in 
the 1964 issue are mainly for the 
calendar year 1962 or for a fiscal 
year ending in 1962. 

In 1850 church membership was 
sixteen percent of the population. 
The percentage rose to twenty-three 
percent in 1860, but declined to 
eighteen percent in 1870. It recov- 
ered only in the last decade of the 
century when the figure for 1890 
rose to twenty-two percent and for 
1900 as thirty-six percent. 

The largest increase in any decade 
of the current century was regis- 
tered in the war-dominated forties 
when church membership increased 
from forty-nine percent in 1940 to 
fifty-seven percent in 1950. By con- 
trast, there was no increase in the 
decade of the first World War, 
church membership being fixed at 
forty-three percent from 1910 to 

Some basic statistics contained in 
the 1964 Yearbook follow: 

The total number of pastors hav- 
ing charges is given as 246,600. 
while the number of ordained per- 
sons is 364,475. 

Of the 252 bodies reporting mem- 
berships, 222 were Protestant with 
64,929,941 members, compared to 228 
reporting 64,434,966 members a 
year ago. A merger of four Luth- 
eran bodies to form the Lutheran 
Church in America explains in part 
the reduction of number of reports. 


The membership gain of Protestants 
is given as 494,975 or 0.77 percent. 

The bulk of Protestants is in 
twenty-two Protestant denomina- 
tional groupings or "families," ac- 
counting for an estimated ninety 
percent of Protestant members. 

The membership in the thirty-one 
Protestant, Anglican, and Orthodox 
communions constituent to the Na- 
tional Council of Churches totals 

The Roman Catholic membership 
figure is 43,847,938, a gain of 2.3 
percent over last year. The Roman 
Catholic figure represents an in- 
crease over the 1.9 percent gain in 
1961, but is still less than the 1960 
gain of 3.2 percent. 

Other major faiths are reported 
as follows: 5,509,000 persons in Jew- 
ish congregations; 3,001,751 mem- 
bers of Eastern churches; 597,732 
members of the Old Catholic 
Church, Polish National Catholic 
Church, and the Armenian Church, 
Diocese of North America. The 
Buddhists repeat their 1961 member- 
ship figure of 60,000. 

Some 223 religious bodies report 
287,642 Sunday or Sabbath schools 
in 1962, with 3,712,251 teachers and 
officers and a total enrollment of 

The Protestant churches, which 
have generally emphasized the Sun- 

day school, report ninety percent of 
the total enrollment for all faiths, 
also ninety percent a year earlier. 
The total Protestant enrollment is 
40,096,624 persons, compared with 
40,239,020 a year earlier, and 40,241,- 
650 two years ago. 

Protestants declined by 0.3 per- 
cent within the total population 
while Catholics gained 0.2 percent. 
A table shows that Protestants 
were twenty-seven percent of the 
United States population in 1926; 
33.8 percent in 1950; 35.4 percent in 
1960; and 34.9 percent in 1962. The 
Roman Catholic population rose 
from 16 percent in 1926 to 23.4 per- 
cent in 1961 and 23.6 percent in 1962. 

Citing reports by the United 
States Department of Commerce, 
the Yearbook records a $6 million 
increase in the value of new church 
or religious building construction, 
from $984,000,000 in 1961 to $990,- 
000,000 in 1962. 

The concluding session also saw a 
small move towards decentraliza- 
tion of authority. Pope Paul VI in a 
motu proprio (apostolic letter) per- 
manently granted the bishops forty 
faculties or rights, several of which 
in the past were reserved to the 
Holy See. 

However, the new rights fall far 
short of acknowledging the "collegi- 
ality" of the episcopate, a principle 

THE MENNONITE BOOKSTORE, Rosthern, Sask., and the literature committee of 
the Canadian Conference recently sponsored a course for church librarians 
directed by Abe Neufeld, Swift Current, Sask. Among those participating were 
(first row, right to left) H. T. Klaassen, Laird, Sask.; D. P. Neufeld, Winnipeg, 
executive secretary, Canadian Conference; David Reimer, Rosthern, bookstore 
manager; and P. G. Sawatzky, Saskatoon. 

the Council fathers had backed ij 
four test votes. Among the ne\> 
powers were: the power to grar 
certain dispensations necessary 
fore Roman Catholics and Protes! 
tants can marry; and the power| 
previously reserved to the Holy Set 
to absolve certain sins. 


A peace seminar for representative|| 
from congregations in the Easteri; 
District of the General Conferencji 
Church was held at the Edeif 
Church, Schwenksville, Pa., on Jar 
uary 4 and 5. Adolf Ens and Maj 
nard Shelly of Newton, Kan., anij 
Edgar Metzler of the Mennonitu 
Central Committee, Akron, Pa., k 
the discussions and presentations. 


The second session of the Second 
Vatican Council concluded in D« 
cember with a debate on Christiai 
unity. The Council left much bus| 
ness on its agenda unfinished. 

The council meeting in Romfi 
failed to take action on two draf 
chapters before it dealing with 
lations between Roman CatholicS 
and Jews, and with religious libertj 

Augustin Cardinal Bea, presider 
of the Secretariat for the Promxj 
tion of Christian Unity, which hal 
prepared the schema on the unit! 
of the Church in which the tw| 
chapters are included voiced regre 
that no action had been taken. H| 
emphasized that only lack of tir 
had kept the two issues from beinf 
acted upon. He expressed certain tj 
that action would be taken in thl 
third session scheduled to convenj 
in September, 1964. 

Many Council Fathers expressed 
disappointment that no' action wa| 
taken on the religious liberty chaj 
ter. Many fear that the definitj 
statements now contained in thl 
chapter might be altered before thj 
beginning of the next session. 

This fear was motivated by 
twelve-page memorandum distribu| 
ed to the Council Fathers by thl 
General Congregation. This memcj 
randum opposed the entire concern 
of the chapter as now written. Afl 
though its title indicates that It 
the work of bishops from man; 
countries, it is generally believed tl 
have been prepared by Italian Courj 
cil fathers and theologians. 


January 14, 196! 

THE GIFT OF SIGHT Six years ago Sharon Cooper was a fourteen year old 
student at Normal Community High School, Normal, 111. Although an active 
teenager she became aware that the sight in her left eye was not normal. 
Doctors advised her that she had a condition known as conical corneas, and 
that her sight would get progressively worse. In May of 1963 Sharon was 
notified that her long wait for a donated cornea was over. She entered 
Mennonite Hospital, Bloomington, 111., which has an Eye Bank program. The 
operation was successful and Sharon returned to her job a different person. 
Some 350,000 persons are blind in North America today. Almost ten percent 
of the blind persons in our country could receive vision immediately if eyes 
were available for corneal transplant. The lens, or cornea, from the donor 
eyes must be used within a twenty-four hour period after death. If you wish 
to donate your eyes after death learn what Eye Bank is nearest you and write 
for more information. Your best legacy to the world may be a seeing eye for 
some person now living in darkness. 

jl Gustave Weigel, a professor at 
ie Woodstock, Maryland, college 
yr Jesuit seminarians, summed up 
be achievements of the Council's 
iecond session against the back- 
' round of conservative progressive 

; "At a certain point," he said, "the 
ionservatives showed they were not 
eady for a confrontation. So they 
J;ft the battlefield to the others, re- 
>jj siring to prepared positions." 
„ Weigel, a Council expert, re^ 

i larked that the second session had 
Jot achieved much in the way of 
j, ormulated doctrine, but had exer- 
j ised a "dynamic push" that would 
I pake itself felt strongly in the 
Jhurch's future." 

i Church legislation completed dur- 
pg the session included a constitu- 
tion on the liturgy and a decree on 
iomrnunications media. 
1 One of the highlights of the last 
n ew days was an intervention by 
Joseph Cardinal Frings, Archbishop 
a f Cologne, proposing that the Ro- 
s: lan Catholic Church recognize the 
lalidity of mixed marriage per- 
il formed by non-Roman Catholic 
if ilergymen. 

li Relaxation of the church's rules 
(l (egarding such marriages would be 
1 contribution to Christian unity, he 
■aid. However, he stated, that if the 
■on-Roman Catholic party to a 
a jiixed marriage feels it is against 
lis conscience to raise his children 
Js Roman Catholics, he should not 
?ije subjected to pressure, but should 
He urged not to marry under the 

ii ircumstances. 

m In ceremonies in St. Peter's Ba- 
silica marking the close of the sec- 
wnd session of Vatican Council II, 
n ('ope Paul VI promulgated the Con- 
jtitution on the Sacred Liturgy and 
J decree on modern communications 
a jiedia. 

J These were the only two of the 
itjeventeen schemata on the Co un- 
it jil's agenda which have been com- 
hileted to date, although discussion 

las been held on a number of oth- 
ers. The vote on the liturgy decree 
iiras 2,147 in favor and four against, 
lln the communication decree it was 
i . .960 in favor with 164 against, 
fj The historical nature of the Con- 
\1 titution on the Sacred Liturgy is 
ijvident in the fact that the liturgy 
nlas undergone almost no reform 
t fince 1570 when Pope Pius V codi- 
ii ted the then existing rules and de- 

| reed a single liturgy for almost all 

the churches of the West. In the 
middle of the last century a "litur- 
gical movement" originating in Eu- 
rope began to press for renewal of 
the idea of worship itself and for a 
clarification of the church's rites 
and practices. 

The new liturgy introduces the 
vernacular language in parts of the 
mass and in the sacraments if ap- 
proved by regional conferences of 
bishops. It also decrees that local 
or national customs, where these 
harmonize with the faith, may be 
admitted into the liturgy. 

It stresses that all the churches' 
activities climax in the liturgy. It 
insists that if the liturgy is to pro- 
duce its full effects, the faithful 
must take part in intelligently and 

The decree on communications 
was generally viewed as disappoint- 

ing and commentators noted that 
this explains the relatively large 
number of votes against it. The de- 
cree declared that mass media "if 
properly utilized" could be of "great 
service to mankind." 


Now is the time for those wanting 
to be in the second group of trainees 
going to Europe to complete their 
applications. Each case must be proc- 
essed before the end of February. 

In September sixteen trainees 
from Canada and the United States 
were the first in the fourteen year 
history of the trainee program to 
make the trip to Europe. 

The prospective trainee should: be 
20-25 years old, possess a reasonable 
degree of maturity and purposefully 
begin study of the German lan- 
guage; be in good physical and men- 


THE FAMED CHARRED CROSS of the Cathedral Church of St. Michael in Coventry, 
England, will be displayed in the Music Garden of the Protestant and Orthodox 
Center at the New York World's Fair by the World Council of Churches. The 
exhibit is intended to symbolize the over-arching unity of the churches and to 
emphasize the basic doctrine of resurrection and reconciliation. The Charred 
Cross was made of oak beams from the burned roof after the Cathedral in 
Coventry was destroyed by fire bombs in 1940. 

tal health; be a good representative 
of the home church and able to give 
a fair interpretation of the home 
church to the European Mennonites; 
be willing during his stay in Europe 
to live with a Mennonite family or 
congregation; place the policies and 
goals of the program above per- 
sonal plans and wishes; be willing 
to return home with the trainee 
group at the end of the year; con- 
form to the regulations of the Dia- 
konie-Werk der Mennoniten. 

It is hoped that the trainees tak- 
ing part in this program will return 
home with new experiences and en- 
counters, with broadened horizons 
through new contacts, and that they 
will work with conviction and de- 
votion toward the promotion of a 

strong Christian brotherhood and 
better international understanding. 

Write: Trainee Program, Menno- 
nite Central Committee, Akron, Pa. 


For the first time anywhere, Ro- 
man Catholics and Protestants in 
Great Britain will begin in 1964 to 
use the same version of the Bible. 

A special edition of the Revised 
Standard Version, authorized "for 
general use by Catholics in Great 
Britain," will be published in 1964 
by the Scottish firm of Thomas Nel- 
son and Sons. It will bear the Im- 
primatur of approval by Catholic 

The unprecedented announcem 
came at a recent meeting of 
Division of Christian Education 
the National Council of Church 
It was made by Luther A. Wei 
the noted educator and scholar w| 
led the twenty-two-year task 
translating and publishing the I 
vised Standard Version. 

The Catholic adaptation of 
Protestant Revised Standard Vers 
will be the first approved Ro 
Catholic Bible in English transla 
from Hebrew and Greek texts 

No list of the "few minor alte 
tions ... in the interest of Catho 
usage" will be made public befc 
publication, Weigle said. 

The dean emeritus of Yale Univ 
sity Divinity School said the Cat: 
lie edition of the Revised Stands 
Version New Testament will be pi 
lished within the next six mont 
followed by the complete Bible la 
in 1964. 

The RSV was first published el 
en years ago by Thomas Nelson 
Sons of New York. Its copyrigh 
owned by the National Council 
Churches' Division of Christian E 
cation, whose Standard Bible C 
mittee Weigle heads. Publication 
Scotland and England of the 
Catholic edition is being sponso 
by the Catholic Biblical Associat 
of Great Britain. 

Weigle quoted the chairman 
the Association's editorial commit 
as saying the Division of Christ 
Education has "agreed to allow 
adaptation ... as a gesture of Ch 
tian brotherhood and friendship 
in the interests of ecumenism, 
as a long term measure to prom 
the ideal of Christian unity." 

Weigle added: "The Bible is cc 
ing to be, as it should be, a be 
of Christian unity rather than 
instrument of division. And I 
joice that the Revised Standard Vifc 
sion has an effective part in ■ 
movement toward fuller realizat 
of our oneness in Jesus Christ' 

The new edition uses British spi 
ing for words such as "honour," a§ 
follows British usage where w< 
meanings differ between Engl; 
and America — using "com," for 
stance, in the sense of "grain." 

"Catholic usage is followed in pB 
ing the Deutero-canonical Bom 
(most of the Apocrypha) where tm 
appear in the Old Testament of I 
Vulgate," Weigle said. 

"In the New Testament a J| 


January 14, HI 

;adings of the Vulgate are used, 
"|;rtain footnotes added, and a few 
■;inor alterations made in the Eng- 
fsh rendering — all in the interest of 
.fatholic usage." 

J More than any other man, Weigle 
J responsible for the existence of 
lis first Protestant Bible approved 
lr Catholic use. He served as chair- 
Ian of the thirty-two-man commit- 
Je of scholars and educators ap- 
pointed in 1929 by the International 
founcil of Religious Education to 
t 'pepare the best possible English 
S sxt of the Bible, translated from 
te original languages and based on 
Jie oldest manuscripts available. 

I Published twenty-two years later, 
le fruit of this committee's labor 
;tains wherever possible the rich, 
iumiliar cadences of the King James 
'ersion of 1611. But its language is 
jj! lodernized for contemporary use 
lid double-checked for accuracy of 
fanslation — often faulty in the King 
James Version — against "the most 
icient authorities." 

3' : 

I The International Council of Re- 


I (gious Education was one of thir- 
?en national interdenominational 
" .gencies which merged in 1950 to 
jprm the National Council of 
hurches, and is now part of its 
ivision of Christian Education. 
,|/hen the RSV was ready for pub- 
'cation in 1952, the Council held 
tie copyright. 

,. The RSV has a clear line of an- 


" j?stry back to the King James Bible 
j also a Protestant version) through 
1 le American Standard Version of 

901 and the English Revised Ver- 
' I on of the 1870's. It is in fact the 

?cond maior revision of the great 


iventeenth century work commis- 

sioned by James I of England and 
often called the "noblest monument 
in English prose." 

Negotiations leading to the Catho- 
lic RSV have been under way since 
1953. Weigle and Gerald E. Knoff, 
executive secretary of the Division 
of Christian Education, have had 
several meetings and frequent cor- 
respondence with English Catholic 
representatives for the past ten 

Knoff said Catholics took the in- 
itiative in these negotiations. 

An English Catholic scholar writ- 
ing last year in the Quarterly of the 
Catholic Biblical Association said of 
the Revised Standard Version: "For 
the student of the Bible it is the best 
translation at present available, for 
it gives him the closest contact with 
the original text that any transla- 
tion can hope to provide. 

"The fact that it preserves as far 
as possible the tradition of the Eng- 
lish Bible language, so firmly es- 
tablished by the Authorized Version 
(King James), is an added recom- 

In announcing the new edition, 
Weigle cited an appraisal of the 
Revised Standard Version by an 
American Catholic, Dom Benedict 
Avery, O.S.B.: "When compared 
with the many other English trans- 
lations now available . . . RSV stands 
out as a remarkable and extremely 
useful piece of work. . . . For Cath- 
olic students of the Bible who are 
unable to make use of the original 
texts, RSV can make a unique con- 
tribution in bringing them closer to 
the inspired word of God than any 
other complete English Bible now 


CROP (Christian Rural Overseas 
Program), in which MCC partici- 
pates annually, reports that the 
following gifts were exported Sep- 
tember through November in 1963: 
11,529 pounds of Multi-Purpose Food 
to the Congo: 347,200 pounds of rice 
and 2,592 pounds of chopped beef 
to Hong Kong; 57,273 pounds of 
corn syrup to Indonesia; $2,880 in 
cash to the Philippines to finance a 
livestock improvement project; 3,294 
pounds of chopped beef and 69,894 
pounds of beans to Greece; 2,286 
pounds of chopped beef to Italy; 
25,000 pounds of Toasted Soy Pro- 
tein to< Chile to be used as a food 
supplement in institutional and fam- 
ily feeding programs; five windmills 
and 500 pounds of Toasted Soy Pro- 
tein to the Dominican Republic; 
50,000 pounds of flour, 30,000 pounds 
of rice, and 40,000 pounds of beans 
to Haiti. 


The Eastern District Conference has 
been asked to submit colored slides 
of the Germantown Mennonite 
Church for the American Museum 
of Immigration. The museum is now 
being built at the base of the Statue 
of Liberty in New York. 

The photos of the church interior 
will be used as a part of a series of 
panels portraying various immigrant 
groups. Title of the panels will be 
the "Image of God." 

The Germantown Church in Phil- 
adelphia, was the first Mennonite 
meetinghouse built on the North 
American continent. 



1965, July 10-16— General Confer- 
ice, Estes Park, Colo. 

Jan. 23-25 — Canadian Board Meet- 
ings, Winnipeg. 

Jan. 27 — Eastern District January 
conference meeting. 


Feb. 4-7 — Western District and 
South Central Ministers Conference, 
Hesston (Kan.) College. David 
Schroeder, Paul Miller, and John R. 
Mumaw, speakers. 


Valeta Jean Base and Milburn 
Dale Franz, both of Burrton (Kan.) 

Church, on Dec. 7. 

Kathleen Huenergardt, Mennonite 
Community Church, Fresno, Calif., 
to John Eichler, on Nov. 16. 

David Regehr, Bethel Church, In- 
man, Kan., and Judy Voth, Alex- 
anderwohl Church, Goessel, Kan., on 
Dec. 27. 

Jeanne Sommers, Grace Church. 
Pandora, Ohio, to Michael Crammer 
of Rawson (Ohio) E.U.B. Church, 
on Dec. 24. 

Randall Eugene Taylor and Ellen 
LaRue Van Horn of Hope Church. 
Columbiana, Ohio, on Oct. 17. 




Bruno and Elizabeth Epp will 
leave Halbstadt, in the Neuland 
Colony, Paraguay on Jan. 30 for 
their second furlough. They have 
completed two four-year terms of 
service in Paraguay. 

LaVerne Rutschman, professor at 
the Mennonite seminary at Monte- 
video, Uruguay, taught a three-day 
course in December at Centro Em- 
manuel, a spiritual center in the 
Waldensian Colony not far from the 
Mennonite Delta Colony. His sub- 
ject was Old Testament Messianism 
and its relationship to the church. 


Paul B. Burkey, First Church, 
Sugarcreek, Ohio, born June 24, 
1915, and died Dec. 19. 

Selma Emilie Ellenberger, First 
Church, Halstead, Kan., born June 

25, 1885, in Monsheim Rheinhessen, 
Germany, and died Dec. 19. 

Cornelius Hiebert, Tabor Church, 
Newton, Kan., born Feb. 6, 1887, 
and died Nov. 6. 

Mrs. Henry E. Kroeker, Bethel 
Church, Inman, Kan., born May 20, 
1905, and died Dec. 24. Her husband 
and four children survive. 

Mrs. Hattie Lugibihl, Ebenezer 
Church, Bluffton, Ohio, born Sept. 
13. 1882, and died Dec. 27. 

Firman Mast, First Church, Sug- 
arcreek, Ohio, born Nov. 12, 1901, 
and died Nov. 15. 

Ella Claassen Regier, Emmaus 
Church, Whitewater, Kan., born Oct. 
2, 1884, and died Dec. 19. Two 
daughters and two sons survive. 

Mrs. Anna Ruth, Beatrice (Neb.) 
Church, born Jan. 25, 1872, in West 
Prussia, Germany, and died Dec. 17. 

Anna Schowalter Epp, Beatrice 
(Neb.) Church, born June 4, 1903, 

and died Nov. 28. 

Mrs. Reuben Schumacher, Gvs 
Church, Pandora, Ohio, born O. 
22, 1884, and died Dec. 20. 


John H. Kulp is ministering to 1 ! 
new church fellowship in Norr- 
town, Pa. 

Paul Schroeder became pastor M 
the Rosthern (Sask.) Church, I 
January. His former pastorate w* 
the North Star Church, Drake, Sas'pj 


Burrton (Kan.) Church, on DJ 
15: Mrs. Paul Ratzlaff, Darlejs 
Wall, Bruce Schowalter, Robtit 
Dick, Howard Nikkei. 

Community Church, Markha 1 , 
111., on July 7: Janet Levreau. 1 

Hope Church, Columbiana, Ota 
on Mar. 17: Alvin Jay Stoll; on Se| 
29: LeRoy Orr. 



Dear Editor: The editorials on stew- 
ardship and pledges [Nov. 5 and 26] 
clarified some fuzzy thinking and 
were much appreciated. I would like 
to use the appearance of your edi- 
torials as the occasion to ask if we 
aren't about ready for another area 
of stewardship. Is it good steward- 
ship for our General Conference 
Mennonite Church and the (Old) 
Mennonite General Conference to 
tooth create the post of stewardship 
secretary and hire men for the post? 
Wouldn't it be good stewardship for 
us to use the same man, the same 
stewardship materials, and publica- 
tions and the same office? A man 
known to be acceptable to (Old) 
Mennonites is often more acceptable 
to, and his words carry more weight, 
with cautious General Conference 
people than a man working for the 
General Conference alone. Maybe a 
stewardship secretary who had to 
remind people of the financial needs 
of the Mennonite colleges of both 
conferences seven miles apart (Hess- 
ton and Bethel) would even ask for 
the stewardship of educational mon- 

ey and ask for one campus instead 
of two. I use the excellent (Old) 
Mennonite material on stewardship 
now. Am I going to have to pay for 
questionnaires, postage, secretaries, 
and research and a General Confer- 
ence set of materials on steward- 
ship in addition? We also used some 
excellent, well worked out materials 
for Boys' Club put out by the (Old) 
Mennonites. To be cooperative we 
bought the General Conference Boys' 
League materials which were not 
as extensive and which we didn't 
use. Now our Conference revised 
our Boys' material to copy and in- 
corporate the (Old) Mennonite ma- 
terials. It gets expensive. We buy a 
campground we use five weeks and 
several weekends out of the year 
and so do they. Is it Christian for 
denominations to spend such a large 
part of their funds on their own or- 
ganization's machinery and less in 
missions when they could cut their 
organizational costs by joint ef- 

It is demoralizing to have to sup- 
port the organizational machinery 
of one program when there is an- 
other one that is identical, working 
for identical goals and using iden- 
tical methods. I know we have done 
some things cooperatively. I should 
certainly hope so. It is embarrassing 
for peace churches not to do so. 

In my bad moments I wonder if 

the comparatively high rating 
smaller denominations have in j| 
capita giving isn't nullified by m 
extra "fee" we are paying for cl 
smaller private family-club chur4 
es that cannot cooperate with otijt 
groups. In my irreverent momeifg 
I wish Oberholtzer would have sp 
some extra cash one hundred ye 
ago to buy a collarless coat to w 
to ministers' meetings and so: 
pencils and paper to take his o^l 
minutes instead of starting a n<| 
denomination over these issues. I 
would buy him a lifetime supply p 
get out of having us support t$ 
identical programs. I just can't I 
ford to support two clubs when th<| 
is malnutrition, people sleeping 4 
cars, churches fleeing to suburbs o ^ 
side my study windows. 

But we have one consolation, 
peace-church denominations do ma 
a powerful witness. We show hi 
expensive it is not to be peace 
Christian brothers. That should 
a lesson for these non-peace dene I 
inations that are always cooperatit 
and sometimes merging and dop 
have the peace witness we 
Stanley Bohn, 4H0 Cambridge, K< 
sas City, Kan. 66103 

Svnce you were polite enough not 
mention tlie duplications in chw, 
papers, Stanley, we won't say a 
thing about it eitlier. M.S. 



January 14, 19H 

Westfield's center stood poised on 
the free-throw line, waiting for his 
second shot. The referee handed him 
the basketball, and over on the 
visitor's side of the bleachers the 
chanting of the crowd swelled into 
one uproarious cry, "Make it, Jack- 
son! Make it!" 

The lanky center bent his knees, 
cocked his right arm slowly and 
aimed a push-shot toward the bas- 
ket. It hit the backboard, bounced 
back to the front of the rim, tee- 
tered there for a moment, and rolled 
slowly around the entire circle of 
the rim before dropping through 
the net. 

The Westfield crowd, led by the 
cheerleaders doing frenzied cart- 
wheels and somersaults at the 
edge of the floor, went wild. 

A stunned silence lay over the 
home bleachers as the Central fans 

Cleo Shupp 

watched the numeral "6" slip down 
on the visitors' side of the score- 
board. Fifty-five to fifty-six the 
score read now. Some of the home 
crowd standing near the exit turned 
as if to leave. 

Time out! Time out! Steve Don- 
ners, the Central High center, sig- 
naled frantically. The ref's whistle 
blew. The Central quintet, with 
their coach, huddled in a tight knot 
at the front of the bench. The 
Westfield boys sauntered over to 
their coach amid boisterous cheers. 

"How much time we got left?" 

"What's the time, kid?" 

"Hey, you timekeeper, what's the 
clock say?" 

The voices surged around the 
scorekeepers' bench and Rusty Don- 
ners wished he were anything but 
sitting before the timekeeper's 
clock. Impatient fingers plucked at 


Westfield's two best defensive players were on Steve. 

and they were covering him like a blanket. 

his sleeve. One of the officials came 
up to the bench. His voice was 
drowned out in the clamor of the 
crowd, but Rusty knew what he 
wanted. He brushed aside the spec- 
tators tugging at him. He held up 
both hands and spread his fingers 
wide for the official to see. "Ten 
seconds left!" he shouted. 

Ten seconds. He wished it were 
thirty seconds. Thirty seconds ago 
Central led by four points, and it 
looked like another win to wrap up 
an undefeated season. Then all of 
a sudden the Westfield forward had 
gotten steamed up, and it was no 
longer Central's ball game. It looked 
as if all the efforts of Central's 
candidate for All-State Center, Steve 
Donners, had been wasted. Westfield 
got a whiff of the sweet smell of 
victory, and the visiting crowd went 
wild and yelled for action. 

Rusty Donners shot a quick 
glance at the Central team as the 
second-string center reported to the 
scorekeepers. Above the din and the 
cowbells clanging on the Westfield 
bleachers he couldn't hear the name 
of the player the sub was replacing. 
Don't let it be Steve coming out, 
Rusty whispered to himself, and 
breathed a sigh of relief as White, 
one of the forwards, sprinted 
toward the bench and sat down. 
Steve looked pretty winded, Rusty 
thought anxiously, but without 
Steve, Central didn't stand a chance 
of a comeback. 

It had been a one-man ball club 
all year with Steve, the one senior 
player left over from last year, 
holding the younger boys together 
as a team. Rusty knew his older 
brother hadn't especially wanted it 
that way, but it was just one of 
those things. Someone had to put 
the ball in the bucket, and Steve 
was it. 

"Dauntless Donners" the rival 
teams called Steve and with good 
reason. If the younger players 
could get the ball to him it was as 
good as in the basket. 

Rusty watched the seconds of the 
timeout tick off on the clock. The 
clock on the scoreboard had conked 
out during the second quarter, and 
he had to control the buzzer man- 
ually. Time was almost up. He 
wanted to glance up, catch Steve's 
eye and let him know that he was 
right in there with him all the way, 
but he didn't dare let his eye off 
the clock. As home timekeeper his 



time was the official time, and he 
certainly didn't want to give West- 
field's timer the chance to question 
his timekeeping. He could only hope 
that Steve had gotten his wind back 
and could grab the game out of the 

No one could know as well as 
Rusty just what winning this game 
meant to Steve. This was the last 
regular game of the season, the last 
ball game Steve would ever play on 
the floor of Central High. Oh, the 
tournaments were coming up next 
week, but that wasn't the same at 
all. This was Steve's school where 
he had played basketball since jun- 
ior-high days. This last game on its 
floor was something special. Or 
rather it had been up until a few 
seconds ago, and now it looked as 
if it were going to be something 
special for Westfield High. Of all 
teams to have to lose to — Westfield! 
While it would hurt to lose to any- 
one at this stage of the game, it 
was almost unbearable to think of 
losing to them. 

Rusty's finger stabbed the buzzer, 
the ref's whistle blew, and the ball 
was tossed to Central's Smitty who 
was waiting at the center line. 
Smitty faked to Steve who was just 
below the center line and then 
passed to Walters as he broke out 
from the corner. Westfield's two 
best defensive players were on 
Steve, and they were covering him 
like a blanket. 

Walters pivoted as if to shoot, but 
instead muffed a lay-up shot, and in 
the scramble Walters recovered the 
ball and tapped it out to Steve at 
the outer edge of the foul circle. 
The pass was high and Steve had 
to leap into the air to bring it down. 

Rusty glanced down at the clock. 
Less than two seconds remaining 
in the game. 

"Shoot! Shoot!" chanted the Cen- 
tral cheerleaders. "Shoot! Shoot!" 

From the Westfield side came 
angry hisses, "Miss it! Miss it! 

Steve got in position for the shot. 
He'd tried eight and made eight 
from this particular spot, but could 
he get this one off in time? Hurry, 
hurry, moaned Rusty. Get rid of it, 
Steve! You've only got a second! 
Then like a flash the thought raced 
through his mind — All I have to do 
is go easy on the buzzer as time is 
up. . . An extra half-second is all it 
will take for Steve to get that ball 
going, and from that spot it's a 

sure one. The Westfield timer isn't 
watching his clock. All I have to do 
is hesitate just a fraction of a sec- 
ond when the time is up. No one will 
know. No one, but me ■ . ■ Rusty 
shivered. No one? Oh, shoot, Steve, 
shoot! You've got to get it off in 

He put his finger on the buzzer, 
the hand of the clock completed its 
swing, and Rusty glanced up as he 
pressed the button hard. He saw the 
ball leave Steve's fingertips just as 
the buzzer shrilled. The ball swished 
down neatly through the net. The 
game was over. 

Then Central fans, laughing and 
cheering, swarmed onto the floor 
toward the coach and team. The 
visiting Westfield crowd pushed 
toward the officials, and an angry 
murmur mounted. 

The two referees blew their whis- 
tles to restore order. One of the 
referees started across the floor to 
the timekeeper's bench. 

"How was the time on that last 
one, boy?" the referee yelled. 

Rusty felt a hard knot gathering 
in the pit of his stomach. Here he 
was being given a second chance to 
see Steve and the team finish the 
season in a blaze of glory, unde- 
feated. Even the officials weren't 
sure whether the ball had left 
Steve's hands before or after the 
buzzer sounded. They were waiting 
for him to confirm the basket. As 
official timekeeper he would decide. 

It was so easy! The Westfield tim- 
er had been watching the play on 
the floor in that last split second. 
Only he, Rusty, knew, that the time 
was fully up before Steve shot, and 
therefore the basket didn't count. 
Such a small thing he could do for 
the sake of Steve and his team. Or 
was it a small thing? 

It would be his first deliberate 
evasion of the truth. He couldn't 
bring himself to even think of the 
word lie. Westfield was a rough 
team that didn't deserve even a 
split second given to them. They 
committed fouls anytime the of- 
ficials weren't looking, and Central 
was known as the cleanest team, in 
the district. Wouldn't that justify it 
just this once? How would he ex- 
plain it tonight when he thanked 
God for all his blessings, his family, 
his church, his school, and Steve? 
Would God understand how import- 
ant this was to him? Would such a 
small thing as a decision on a bas- 

ketball floor be noticed by God? 

"Look, kid, wake up!" the refere 
shouted. "Did that last one beat tr 

Rusty looked at Steve, the coac 
and team coming toward the bencl 
He felt sick to the bottom of h 
stomach. There just couldn't be an 
question to 1 this. It had to be th 
way, no matter how much he wish€ 
it might be otherwise. Games ha 
rules and you had to go by ther 
Otherwise, what was the use < 
playing the game? And the way yc 
played the little games like a scho 
ball game determined how you 
play the big game of life later o: 
It was a proving ground and tl 
rules were the same. 

He faced the referee and shoe 
his head slowly. "No basket," 1 
said, forcing the words past tl 
lump in his throat. "It didn't mal 
it. Time was up." 

Rusty turned his face away quic 
ly. He couldn't bear to look at tl 
team, least of all, Steve. Oh, Wes 
field would gloat over this one f< 
years! "Dauntless Donners" hi 
been knocked down a peg and t 
his kid brother, at that! Westfie 
was that sort of team to relis 
someone else's loss. 

He gathered up the clock, and tl 
officials came over to sign the book 
He had to listen to their commen 
about the game and what a cloj 
one it was. They couldn't know, 
course, that he was the kid brothj 
of "Dauntless Donners." No 01 
would guess it, and even after beW 
told, some didn't believe it. Stej 
was the star that shone in the fag 
ily. He, Rusty, was just a skinrJ 
dull kid brother who was conte 
to share Steve's reflected limeligfl 

He hurried away from the bend 
The gym was emptying fast, wij 
Westfield swaggering out and tj 
Central crowd filing out stunned ai 

Rusty went down the corridor 
the locker rooms. He could at leaj 
tell the team how sorry he was 
had to be this way. He couldn't j 
walk out of the building witho 
saying "so long" and wishing th 
luck in the tournament. 

He pushed open the door to 
locker room. The babel of voi 
hushed down to whispers and fin 
stopped in dead quiet. Cold sta 
met his gaze, and suddenly an aw 
lot of shoes needed untying and 

30 January 14,194 


' I "Where's Steve?" Rusty managed 
lf 1to say, and his voice came out in a 
" :roak. 

"Showers," Walters said shortly, 
af i not even looking up from the gym 
1C ' bag he was stuffing with shoes and 
hi towel. 

ffl No one else spoke. They didn't 
^ lave to. Rusty knew exactly what 
^ they were thinking. "Here's the runt 
la j ,vho threw away our ball game." 
a || Rusty pulled open the door and 
1 stepped out into the empty corridor. 
?0 >!He hurried toward the stairs and 
ot |:he side exit. He couldn't bear to 
ll >! race anyone else. Would that same 
01 ;old look be in Steve's eyes? This 
""ball game had meant more to Steve 

:han to any of the other boys. 
'"Ij Rusty cut across the school yard 
h' md headed home. He guessed it'd be 
*;;asier for both him and Steve if he 
•» just went on alone. The thought 

:hat this was the very last chance 
y :hey had of going home together 
foixom a ball game brought a lump 
; s|!n his throat, and suddenly he was 

angry with himself, 
n Except for his stupid sticking to 
\ he rules he'd be back in the locker 
^[•oom this minute with Steve and the 
is fellows hashing over the game, and 

'hen they'd all go downtown for 
th ;okes and pizza to celebrate. Rusty 
'bcicked at a crack in the sidewalk, 
nt :t just wasn't fair for Westfield to 
os vin that game! He could have 
«|iedged just a little on the truth just 
he j his once. But, something within 
>iUim whispered, would it end with 
» ust this once? Would it pave the 
e\]jvay for a next time and next until 
"I le could lie without even realizing 
nhe was lying? He said the word 
enj.loud to himself, now, because that's 
!li ivhat it would have been. Lying. 
icl|very big thing has its small be- 
it : finning, but a lie wasn't a small 
tli-eginning — it was a kingsize jump, 
n )h, but something was still wrong! 

Vby should it hurt so when you did 
'I /hat you knew was right? It was a 
« ockeyed world— doing right should 
i lake a person feel happy inside, 
« nd all he felt was misery, 
oi i A light snow began to fall. The 
fi ide streets were deserted and quiet, 

nd the school gym seemed far 
ttiway. Rusty walked along slowly, 
icf wondering if his misery showed all 
ill ver his face and if Mom would 
qotice it the minute he set foot in 
/fif lie door. 

i The sound of running footsteps be- 
ind him made him turn around. 

There, coming up at a fast lope, was 

"Hey, wait up, Rusty!" Steve 
yelled. "What's the big idea running 
off without me?" He skidded to a 
halt in front of Rusty. "The fellows 
said you stopped for me downstairs. 
Where'd you go to?" 

They were standing under a 
streetlight. Rusty avoided his broth- 
er's eyes, afraid of what he would 
see there. Of course Steve would try 
to pretend it didn't matter. Rusty 
turned away, and without answering 
started walking rapidly on. Steve 
fell in beside him, and they walked 
along, and the silence lay heavy be- 
tween them. Finally Rusty could 
stand it no longer. He stopped walk- 
ing and turned to Steve. 

"Why don't you say it, Steve? I 
lost the ball game," he blurted out. 
"All I had to do was nod my head 
and we'd have won! I've never felt 
so miserable in all my life!" 

Steve was looking at him calmly. 
Somehow, he didn't seem surprised. 

"You really think you'd feel better 
if you had done that?" he asked 

Rusty looked at his brother, and 
his eyes widened. He hadn't thought 
of it that way. "No," he admitted 
slowly. "I guess I'd feel even worse." 

Steve nodded. "I knew something 
was bothering you when I saw your 
face at the end of the game." He 
put his hand on Rusty's shoulder. 
"Look, Rusty, my job was to play 
ball, yours to keep time. I played 
the best I knew how, and so did you. 
There wasn't anything else to do. 
Sure, I wish we'd won. It hurts 
thinking how close we came. But if 
you said time was up, I knew time 
was up. I wouldn't want to win any 
other way. Cheating is cheating, 
even in a ball game." He grinned at 
Rusty. "Come on. Bet Mom has hot 
chocolate ready for us." 

All at once Rusty felt ashamed of 
himself for even doubting that Steve 
would understand. After all, Steve 
knew the rules of the game. And 
now Rusty knew one he'd not fully 
realized before. It did hurt some- 
times to stick to the rules, but it 
would hurt a lot more to throw them 
all out the window, and if you were 
a Christian, you had to apply the 
principles you believed in, in every 
decision you faced, even in so small 
a matter as a ball game. Each one 
counted. That's all there was to it — 
the rule of the game. 

Belgian Failures in Congo 1 8 

I Was an Outside Agitator 21 

News 23 

Church Record 27 

The Rule of the Game 29 

Editorial 32 


Students in Africa's Upper Volta are 
taught the nutritive value of foods, in- 
cluding papayas, by teachers who are 
assisted by Unicef. 


Elmer Neufeld, B.P. 3101, Leopoldville- 
Kalina, Congo, is director of Mennonite 
Central Committee program in Congo. 
He is also a member of the Board of 

Jim Vaughan is a student at Yale 
Divinity School, New Haven, Conn. He is 
a member of the Society of Friends. 

Cleo Shupp, 2331 Mayfair Road, Day- 
ton, Ohio, is a free-lance writer. 


Cover, Unicef photo by M. and E. Bern- 
heim; 18, New York Public Library and 
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~\ [1 Bible Words — X: Summing-up of 
flA All Things. History keeps us busy. 

r ^'— 1 It goes on all around us. Once in a 
while we may even help make it. But 
we forget where history is going. And history has a goal. The Bible 
carries the important message about the goal. For the time will come 
when time will run, not out, but full. For the end is not emptiness, but it 
is fullness. For God's world has purpose. And the Hallelujah Chorus has 
a big place in our ongoing Christian education: "The kingdom of the 
world has become the kingdom of our Lord and of his Christ, and he shall 
reign for ever and ever" (Rev. 11:15). God's plan moves in this direction. 
The universe stands incomplete. Finally, God will complete it. He will 
give to it what it needs most — a head. God "according to his purpose 
which he set forth in Christ as a plan for the fulness of time, to unite all 
things in him, things in heaven and things on earth" (Eph. 1 : 10). And a 
similar idea turns up in Ephesians 1 :22, 23: "He has put all things under 
his feet and has made the head over all things for the church, which is his 
body, the fulness of him, who fills all in all." From head to foot it will be 
Christ. He will sum all things up. This includes heaven and earth — all 
of the universe. 

But what happens in the universe must happen in the church first of all. 
An alternate translation of Ephesians 1:22, 23, reads: "The church is his 
body, the dominion of him who dominates the universe." What does this 
mean? It means the harvest of the last days is present in the kernel of the 
church right now. The Hallelujah Chorus of Christ's final triumph belongs 
to the church already. The glory of the universe begins in the church. 

In the practical doctrine of today's evangelism it is easy to make the 
church like an army training camp. The church trains people to go out 
into the world to be witnesses. We need this reminder. The church has 
a function. It must salt and save the world. We are tempted to say, "The 
church has a mission. It does not exist as an end in itself." And this is 
right. But each truth, like a polished diamond, has many faces. In one 
way the church is an end in itself. It is God's experimental garden. God 
wants to point to the church and say, "This is what the whole universe will 
someday be like." Yes, we can protest. It is too much to expect of the 
church. At least, of the church we know best. 

But God goes right on expecting that "which is the guarantee of our 
inheritance until we acquire possession of it, to the praise of his glory" 
(Eph. 1:14). He expects us "to live for the praise of his glory" (1:12). 
This is not easy. It is not a human task. It is a divine mission. It does 
not mean perfection, but it does mean that we live under the headship of 
Christ who gathers us all together. 

The church has a mission and part of that mission is being the church- 
being the kingdom of God. It is a mission we must take more seriously in 
the days to come. We are a p?rt of God's plan. He depends on us. 

In this third of four articles, an ob- 
server of independent Africa notes 
the halting progress toward equal- 
ity between African and Western 

There would perhaps be little point 
in our oversimplified recollection of 
Congo history, with its painful and 
shameful aspects, if the past were 
not present with us and in us, if we 
were not in significant part creat- 
ures of our history — and if it were 
not a particularly Christian respon- 
sibility to discern the chains of sin 
that continue to entangle us. 

The past referred to is clearly 
seen in the Congolese today. He has 
an intense yearning to advance and 
attain equality with the Westerner 
(often without adequate comprehen- 

sion of what is involved). And some- 
times he reacts negatively against 
the apparent successors of the co- 
lonial nations which oppressed him 
for so long. 

The past in the white man in the 
Congo is unfortunately too often 
seen in a carry-over of negative at- 
titudes toward the African, though 
now in subtler forms. His resent- 
ment, though sometimes suppressed, 
against the immature African who 
has suddenly ascended to positions 
of power through the independence 
movement also is evident. 

These barriers arising out of our 
history, and continued by vast cul- 
tural differences, pose an extremely 
difficult and urgent problem. This 
is especially true for the Christian 
who seeks to build a spiritual com- 

munity that goes beyond the difiH 
ences of race, culture, and natiii. 

Today in the Congo, even in 1 
Christian community, there are I 
many signs that all is not welLn 
our relation to the African — siffl 
of both commission and omissih. 
Signs of resentment and discrB 
ination on the part of the Wester 
ers appear. We see a tragic lackrf 
widespread Christian commuriy 
which really bridges the racial al 
cultural barriers. True, the grosjl 
forms of discrimination are goh- 
the slave trade, the forced labor, If 
mutilations, and the colonial rm 
But many more subtle forms itt 
discrimination remain. Some m 
these are of such pervasive M 
everyday character that we fail:o 
see them at all — as in the fable 1 if 

Elmer Neujeld DENIALS OF 


A meeting of Parliament in the Republic of Congo: 
"There is a tendency ... to yield to the tempta- 
tion of cynical and scornful attitudes toward 
post-independence Congolese and their leaders." 

le forest and the trees. We are too 
ose to see, or we refuse to see. 
These subtler forms of discrimina- 
>n add up to the fact that the full 
lanhood of the African is still often 
ing denied by the white man. We 
ill find it hard to accept fully that 
e African is after all created in 
e image of God like as we are. 
Many little incidents indicate that 
e African is recognized as a thing 
id not really as a person. For ex- 
nple, some time ago I visited an 
fice of a church-related program, 
was carefully introduced to all 
e white staff, but not at all to the 
fricans — who not only shared re- 
ionsible desk positions but were 
How Christians in the church! A 
milar act is often repeated in 
sual introductions. 
Again, it is quite common for 
jropeans to work with an African 
r a period of months or years, or 
en to have him as a domestic 
riper in the home, without know- 
g as much as his full name, with- 
it knowing anything about his 
mily, his wife and children, or 
here he lives — only whether he ar- 
ves on time and performs his work 
ithfully! The African in such a 
tuation is not really like a person 
ith whom one cultivates a relation- 
dp in spirit, but rather like a car 
• other thing that requires certain 
,nimal attention to keep it running. 
There is also unhappy significance, 
ough perhaps generally subcon- 
ious, in the common designation 
domestic workers as houseboys — 
pys de maison. Possibly a good 
■any such helpers were taken into 
■hite homes when they were liter- 
lly boys. But the fact that middle- 
1 jed men — who in their own homes 
•e husbands and fathers — are for- 
r er "boys" is a deep reflection on 
eir status in our Western eyes, 
ley are not called men, they are 
)t treated as men, and they are not 
■ally counted as men. The "boy," 
l the other hand, obviously ad- 
esses the white man and his wife 
i Monsieur and Madame. 
Whittaker Chambers reflects in 
s book on his experience with a 
egro servant and how as a com- 
unist he tried to treat her as an 
lual, a comrade. In retrospect he 
es that as a communist he felt 
•nstrained by doctrine to do what 
Christian should do out of the 
ity of his heart. But in too many 
homes in the Congo the little 

Today it has become extremely urgent that the 
church live in demonstration of the fact that its 
unity is in Christ and not in race, nation, or culture. 

bell on the dining table still tinkles 
"boy," "boy." 

Today the African himself is be- 
coming more keenly aware of the 
negative aspects of his condescend- 
ing relation. For example, an Af- 
rican politician some time ago, in 
a cynical but cutting rebuke, re- 
ferred to certain African clergy as 
the "houseboys of the church." 

This whole pattern of a lopsided 
relationship, with the symbols by 
which it is maintained, is strikingly 
like the patterns developed in the 
southern United States. Their ab- 
surdity could be laughed off as 
comic, if so much terrible tragedy 
were not involved. 

The Unshared Lunch 

Since biblical times the practice 
of eating together has been a sig- 
nificant symbol of relationships — 
for example, Jesus eating with the 
publicans and sinners, or Peter hes- 
itating to eat with the Gentiles, and 
above all the Passover and Lord's 
Supper. Unfortunately too many 
missionaries in the Congo do not 
eat with Africans, in either the mis- 
sionary homes or the African homes. 
In some cases factors of sanitation 
and health are significant, but obvi- 
ously this would not need to bar 
breaking bread together in the mis- 
sionary's home. In any case most of 
us Western Christians need more 
sensitivity about our relationships 
with the Africans and less about 
a possible touch of dysentery. 

Soon alter coming to the Congo 
I was traveling across country with 
a missionary and a Congolese chauf- 
feur, a fellow Christian who had 
worked for the mission many years. 
The missionary's thoughtful wife 
had packed a lunch for the long hot 
trip. When we stopped for lunch — 
God forgive us, it shall not happen 
again — the African chauffeur walk- 
ed down the road while we ate. 

Or take the prevalent practice 
applied to domestic helpers in mis- 
sionary homes. Not only is it clearly 
assumed that such African helpers 
do not eat with the white family, 
but commonly the African does not 
get a noon meal at all. The con- 

venient mythology says that the 
African only needs to eat twice a 
day! Actually he seems more like 
the teen-age boy who is hungry 
whenever he sees food. And if we 
judge by need rather than appetite, 
the African obviously needs the noon 
meal worse than the rest of us. 

What does it really mean to share 
"spiritual" communion around the 
table of our Lord — who was casti- 
gated not only for receiving sinners 
but for eating with them — when we 
can't break bread with our Chris- 
tian brothers and sisters in the fel- 
lowship of our homes? 

The tragic inheritance of discrim- 
ination has another effect in the 
life of the white man in the Congo 
today. In the past the patterns of 
discrimination were assumed, but 
now the political tables have been 
turned and today the Congolese 
stands in authority. In this new post- 
independence period when inexpe- 
rienced Africans often hold posi- 
tions of considerable power, there 
are frequent expressions of deep re- 
sentment on the part of the now 
politically subservient white man. 

Most simply we are tempted to 
engage in constant negative criti- 
cism of the black man in his new 
official role, tempted still to picture 
him as a hopelessly ignorant and in- 
dulgent "native." We are tempted 
to do this without taking note of 
the positive achievements of the 
new government, without considera- 
tion for the historic and cultural 
factors involved and the extreme 
odds against which the new African 
has been forced to build his nation. 

We are tempted to engage in a 
self-satisfied "I told you so" attitude 
toward the mistakes and shortcom- 
ings of the new government — smirk- 
ing at the African's problems in self- 
government. A Western Christian in 
the Congo recently made this ob- 
servation. "There is a tendency for 
a few of our missionary associates 
to yield to the temptation of cynical 
and scornful attitudes toward post- 
independence Congolese, their lead- 
ers, and Congolese Christians as 
well. This becomes very depressing. 
There is pessimism and skepticism 


expressed about the response we can 
expect from Nationals." 

Even the prevalent jokes about 
African foibles during the indepen- 
dence movement may reveal less a 
sense of humor than a deep and 
hidden resentment. Against these 
temptations stands the admonition 
to fill our thoughts with things that 
are excellent and admirable. 

Perhaps more serious than these 
various discriminatory acts in them- 
selves is the widespread lack of 
deep Christian community which in- 
cludes African and Western Chris- 
tians together. This is true both so- 
cially and in the church. There are 
too few churches and homes in 
which Christian brethren, black and 
white, are coming together in mu- 
tuality for Christian service and 
simply in the bond of Christian fel- 
lowship. To be sure there are many 
places where missionary and Afri- 
can worship together in the same 
church service and work together 
in church programs and institutions, 
but too often the fullness of Chris- 
tian brotherhood is still missing. 

Again, there are significant cul- 
tural barriers (including language) 
that make such mutuality difficult. 
But why is it still so important for 
missionaries to meet so much to- 
gether as white groups, even for 
worship — teachers, doctors, nurses, 
evangelists, pilots, construction men 
and mechanics, wives and children 
— rather than simply as Christians 
regardless of race? Why is the line 
of fellowship so commonly drawn 
along racial distinctions? 

Today it has become extremely 
urgent that the church live in dem- 
onstration of the fact that its unity 
is in Christ and not in race, nation, 
or culture. A Rhodesian leader 
speaking at a political rally in 1960 
bitterly cried out, "I tell you that 
the white man's God had better 
scram out of Northern Rhodesia." 
And Colin Morris who reports this 
bitter statement goes on to say 
that "This was no arrogant blas- 
phemy but a cry of despair and 
anger that the color bar had even 
stretched up to heaven and was di- 
viding the very Godhead itself." This 
is the tragedy of our disobedience 
and failure in the church, that our 
prejudicial attitudes and acts dis- 

guise Christ from the African. 

Discerning this same lack of one- 
ness, Pierre Shaumba, African sec- 
retary of the Congo Protestant 
Council, recently outlined the fol- 
lowing as four problems facing the 
church in the Congo: the handling 
of finances — that this be done in 
complete openness with the African 
Christians; the present separateness 
of the missions and churches; the 
vast need for higher education; and 
the need for African church leader- 
ship in full collaboration with the 
missionaries. Though Pastor Shaum- 
ba did not say so, each of these 
really involves the problem of at- 
taining full mutuality between Af- 
rican and Western Christians. 

The need for a Christian church 
that truly demonstrates the univer- 
sality of the gospel and our oneness 
in Christ, also makes inadequate 
the philosophy that Western mis- 
sionaries or co-workers have a func- 
tion only until the "national" church 
has been established. This view is 
sometimes illustrated bv the an- 
alogy of missionaries as scaffolding 
and the church as a building under 
construction. When the building is 
completed, the scaffolding has no 
continuing function and is removed. 
But the inadequacy of this image is 
also seen in the very separateness 
of scaffolding and building. The 
Western Christian should rather be 
seen as part of the warp and woof 
of the Church as it exists in the 
Congo, fitly woven together into 
one fabric. The missionary must, of 
course, be careful not to perpetuate 
himself in a dominating role. 

Heroic Exceptions 

In all of the foregoing expression 
of concern it must be emphasized 
that there are, and have been in 
the past, heroic exceptions to the 
separateness depicted here. Mission- 
aries and Africans are in faith by 
the power of the gospel breaking 
the barriers that have arisen in 
man's sinful history. Witness the 
post-independence missionary, in a 
period and place of much unrest 
and strife, traveling by bicycle from 
village to village- — eating and sleep- 
ing with his African brethren — 
giving school entrance examinations 
and bearing witness to Christ. Men 

such as this are true pioneers of 1ii 
faith. But the frontier is vast, ajji 
many more courageous acts of faiti 
are needed. 

Strangely enough, it frequeny 
appears that some of those who "II 
the strongest claim to being evanls- 
listic and fundamental in doctrB 
tend to have the least understand g 
and respect for the African as a nl 
son — as a man. It is possible to h;je 
a strong passion to preach convr- 
sion and add souls to the kingd n 
without understanding or car:.g 
deeply for the persons in their de€S. 
Witness Jonah in the Old Teal 
ment, or Christ's rebuke to jje 
scribes and Pharisees who travel! 
over land and sea to win one di- 
vert but without redeeming himJi) 
the sight of God. Here again fie 
African as heathen is too often s<jfi 
as a thing to be manipulated £|p 
not as a fellow man created in 
image of God— lost, but by the gr 
of God able to become one with 
Father and with the Christ| 

It is only with a very shallow 
derstanding of the gospel and 
Christian salvation that one co 
sincerely go over land and sea 
win converts without also ident 
ing with them as Christian broth 
and without concern for the sir 
barriers that continue to separ 
the children of our one Father e 
in the church. 

The answer is not a naive lil 
alism that sees only the goodn|( 
of man, or that identifies the ki 
dom with superficial social togetlf 
ness or even integration of 
races. The history that we h 
scanned and the present Co: 
crisis amply illustrate the depth f 
man's sinfulness. 

The need is for obedience to Chi 
to see again the Christ of the I s 
Testament, the one who ate v 
the publicans and sinners, who 
at the well with the Samaritan w 
an, who visited the home of J 
cheus and who called the child) !) 
unto himself. The need is to 
again the God revealed in Chi 
and then to follow in faith. We n 
to understand again what it me s 
to make man one with God and v i 
his brother man through our 
Jesus Christ. 


THE MENNONITE seeks to witness, teach, and build the Christian fellowship within the context of Christian love and freedom. It is published weekly e 
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36 January 21, IP- 

Barbara Chapin 

The child with nothing material 
to possess or hope for 
stands outside the window 
and gazes at the toys within, 
dreaming everything is his. 



V 'A 

Can you blame him if, 

within an active mind, imagination 

builds actual situations 

in which he plays, works, talks 

with what he sees? 

Beside him, looking in, 
is child with plenty. 

He must choose, select which — out of all- 
his money, time, intent will let him 
pick as his. 

Turning to that child nearby 

who dreams of all, he asks: 

"Which do you want?" 

And there can be no answer. 

All hope has vanished against reality. 

What remains in the eyes of child 

so stripped of even dream 

which he had built within? 

What fills the empty moment when he knows 

that nothing is his except illusion? 

Does he turn away, broken, hate-filled? 

Or does he, instead, break — 

(boy beside him, window, toys which are not his, 

even as dream denied ) — whatever is at hand, 

to ease the pain within? 

When tooth is extracted 
one feels acutely where it has once been. 
So it is with an illusion, built tenderly, 
all elements selected for perfection. 
Removed, it becomes intangible anguish. 

Christian Missions Face 
an Unfriendly World 

The following report on a meeting 
of world mission leaders was writ- 
ten by Maynard Shelly. 

Missions programs face change. 
They also face testing in the years 
to come. 

"All countries are now a mission 
held" is the way one observer put 
it. And he was not an American or 
European trying to be humble about 
the achievements of western Chris- 
tianity. He was John Sadiq, a bishop 
of the Church of India. He also 
chaired the meeting of two hundred 
church and mission leaders that met 
in Mexico City in December. 

But a Dutch theologian added 
sterner words, when he agreed that 
the so-called Christian countries are 
becoming mission fields — mission 
fields of other world religions. 

Noted W. A. Visser't Hooft, "Other 
great world religions have become 
mission-minded and enter, not with- 
out success, the traditionally Chris- 
tian territories. At the same time 
the right of the church to be a mis- 
sionary church is challenged in all 
parts of the world." 

Among the enemies of missions, 
Visser't Hooft listed nationalism, 
internationalism, tolerance, totali- 
tarianism, and syncretism." 

The nationalists see the religion of 
their own country as part of their 
heritage. They defend it at all costs 
against Christianity. 

The extremists of internationalism 
see missions as a cultural invasion. 

Missions to them are "an obstacle to 
the creation of the right internation- 
al relationships." 

Advocates of universal tolerance 
consider the missionary spirit a 
spirit of arrogance. Visser't Hooft 
quoted a leading Dutch author, Ves- 
tdijk, who said that a Christianity 
which is not willing to give up the 
claim that it alone has validity is 
likely to make itself "hopelessly ri- 
diculous in the eyes of Asians." 

In his address to the mission 
leaders at Mexico City, Visser't 
Hooft noted that "the image of the 
missionary in the modern novel is 
generally that of an incredibly-nar- 
row minded person who has not the 
slightest understanding of the peo- 
ple and culture to which he has 
been sent." 

Totalitarianism uses "the weapons 
of administrative pressure" in an 
attempt to crush the Christian mes- 
sage." It's incomprehensible to them 
that in spite of all, the churches in 
their domain still continue to live 
and sometimes grow." 

Syncretism advocates "a total in- 
tegration of all the religions." 

Concluded Visser't Hooft, who is 
genera] secretary of the World Coun- 
cil of Churches, "The consensus of 
the Zeitgeist is clear. It is an anti- 
missionary consensus." 

These forces test the vigor of the 
mission movement. The men and 
women at Mexico City showed no 
evidence of giving up. As members 
of the World Council's Commission 

on World Mission and Evangelis 
they defended "nothing else than i| 
right to bring the gospel to all me 
The Commission on World Miss| 
and Evangelism is the child of 1 
International Missionary Council 
ganized in 1921. In 1961 it becam< 
part of the World Council of Chur 
es, which in a real sense is alsc 
child of the International Missions 
Council. For the efforts at in 
church cooperation on the miss: 
field sparked interest in coopera- 
in other areas of Christian life, 
movement toward church coopef 
tion is sometimes called the ecum 
ical movement. The ecumenl 
movement began on the miss$| 
field. For when churches divided 
Europe and America began work 
alien cultures, they soon discoveij 
how much they had in comm< 
Their converts in Asia and Afr: 
also showed that dividedness of 1 
church was a hindrance to ev. 

And so it was again at Mexico Ci 
The voices from Asia and Afr: 
raised questions about unity on 1 
mission fields — which now are eve 

Said one African, "Generally spe; 
ing, our members are disturbed, h 
rifled, by the division of the Clu 
tian church. They do not tolerate 
and await impatiently the unity 
much desired. That is why there 
no real African reserve towards 
ecumenical movement, why 
churches, once they become indep< 


January 21, 19 


ient, do not hesitate to apply for 
nembership in the World Council 
)f Churches and everyone is rejoic- 
ng over the Second Vatican Coun- 

The speaker, Thomas Ekollo, is a 
ichool manager for the Evangelical 
Church of Cameroun. He added, 
'You can sometimes reproach them 
the African churches] with simple- 
nindedness, but what is very sure, 
:hey long fervently for the unity 
)f the church." 

Asian testimony was no less vigor- 
>us. Said the principal of Taiwan's 
Tainan Theological College, C H. 
Jwang, "I believe that this concern 
s very much alive among the 
•hurches in the new Asia of today. 
,Ve simply cannot go on with 'busi- 
less as usual' accoring to the ways 
vhich we have inherited." 

Hwang saw the pressure for uni- 
ied action in the fact that the mis- 
ion churches had been "begotten in 
Christ." He said "If our mother 
•hurches had begotten us only in 
3 resbyterianism, in Lutheranism, in 
vlethodism, in Anglicanism, the mat- 
er could have been simpler. But 
hey begot us in Christ and His life 
•vill not leave us alone." 

In this spirit, the Mexico City 
eaders set about to see what they 
mild do together. And it was not 
>ecause nothing had ever been done 
>efore. During recent years the 
Commission on World Mission and 
Evangelism had made its presence 
elt throughout the world through 

its Theological Education Fund. Be- 
gun in 1958 as a five year plan the 
Fund has distributed five million 
dollars to strengthen theological 
seminaries in Africa, Asia, and Latin 
America. Among recipients of aid 
was the Union Biblical Seminary, 
Yeotmal, India, which is also sup- 
ported by the Mennonite Church. 

The Mexico City meeting laid 
plans to establish a Christian Liter- 
ature Fund which would provide 
similar support in the literacy field. 
Money for the fund would be raised 
cooperatively, though the World 
Council itself would not undertake 
any program. Money would be dis- 
tributed by regional associations to 
established literature organizations. 

The new fund aims to shift the de- 
cision making for Christian litera- 
ture programs "from the supporting 
agencies of the west to Asia, Africa, 
and Latin America." 

Among the programs of the com- 
mission is one called Joint Action 
for Mission. It is more a philosophy 
or an idea than a program. It takes 
its clue from a directive given it 
at the New Delhi meeting of the 
World Council of Churches in 1961. 

"Let us everywhere," said the 
New Delhi Assembly in its Message 
to the Member Churches, "find out 
the things which we can do together 
now, and faithfully do them, pray- 
ing and working always for that 
fuller unity which Christ wills for 
His Church." 

The results of such partnership 

were illustrated by John V. Taylor, 
general secretary of the Church 
Missionary Society of the Church of 
England. He found a minister in 
a London church struggling with a 
community of British, Arab, Pakis- 
tani, and Caribbean people. He was 
making little headway until he ap- 
pealed to the churches of Pakistan 
and West Indies to send missionaries 
to his church in London. 

Taylor predicted, "I felt certain 
that before long, when neighboring 
churches saw his mixed team of 
workers in action, they would want 
to share in it and he might have to 
be ready to break down the parish 
boundaries, and the confessional 
boundaries, and release the vitality 
of this new joint witness into a 
wider sphere." 

Again this was an illustration that 
all countries are mission fields. Dis- 
tinctions between sending and re- 
ceiving countries are breaking down. 
Robert W. Spike made this clear 
when he spoke about the racial 
crisis in the United States. 

Said Spike, who serves the United 
Church of Christ's homeland min- 
istries agency, "We need the support 
of the prayers and offerings of 
churches from every corner of the 
earth. The oneness of the mission 
has never before been more appar- 
ent to many of us. The fate of every 
man is bound up with the fate of 
Christians in the United States, 
black and white, as they struggle 
to achieve a truly free society." 

orge Mejia (left), a Jesuit biblical scholar from Buenos Aires, 
ras one of two Roman Catholic observers who attended the Com- 
nission on World Mission and Evangelism meeting in Mexico City, 
een here in a discussion with W. A. Visser 't Hooft, World 
Council general secretary. Mejia observed, "The Mexico City 
onference was conceived and realized as a common reflection on 
loly Scripture. . . . Two things should be underlined in this 
iible study: its rigorous scholarly character and its high 
eligious value." 

An informal exchange of visits took place between Sergio Mendez 
Arceo (left), Bishop of Cuernavaca, and World Council leaders 
during the recent meeting of the Commission on World Mission 
and Evangelism in Mexico City. Franklin Clark Fry (right), 
chairman of the World Council's Central Committee, and others 
returned the visit after the bishop had visited the Methodist 
Girls School in Mexico City, site of the commission meetings. 
Representatives were also received by Miguel Dario Miranda y 
Gomez, Archbishop of Mexico. 


Spike praised the efforts of the 
church in the United States for ra- 
cial peace. He approved the church's 
"willingness to use its secular power 
in the American scene to achieve in- 

He saw the organization of the 
Commission on Religion and Race 
by the National Council of Churches 
as a hopeful sign because of its 
broad authority. "It was chartered 
to move into the midst of the strug- 
gle, to engage in demonstrations, to 
take risks, to do anything necessary 
to try to bring justice to our injured 
fellow citizens." 

In measuring the effectiveness of 
the church, he said, "We are the 
single most effective group working 
to secure the passage of the vital 
civil rights legislation now pending 
before Congress." 

The commission bore down heavily 
on methods of witnessing. Four 
study groups spent ten days during 
the December 8 to 19 meeting study- 
ing ways to witness to men in all 
walks of life. This includes men in 
our own neighborhoods as well as 
men in other countries and cultures. 
Attention was given to the secular 
man, and especially to that most sec- 
ular of all men, the intellectual. 

A study of neighborhood witness- 
ing showed its weaknesses. For cen- 
turies congregations have been or- 
ganized by the areas where people 
live. But in modern life this is no 
longer the most important part of 
man's life. Once man lived and 
worked in the same neighborhood. 
Now he lives in one place and works 
in another. The community in which 
he works is often more meaningful 
than the community in which he 
lives. The business, labor, and polit- 
ical communities mean more to him 
than his residential community. 

If the church is to meet people in 
these communities it must change 
its form. This is true both in Amer- 
ica and Africa. A statement adopted 
by the commission said, "It is of the 
nature of the Church to be open to 
these new forms of church life 
needed for our witness to the Lord- 
ship of Christ within the changing 
forms of life." 

The commission believes the church 
can make these changes. "Because 
the renewing power of the Holy 
Spirit is available to the Church, 
we should be ready for the required 
changes in the forms of our witness- 
ing life." 

Efforts in neighborhood work in- 
clude a ministry in the city. The 
commission approved a program of 
urban evangelism for Africa, again 
indicating the similarity of the 
Christian witness in all parts of the 
world. It is urban outreach which 
presses down on the Christian 
churches in America also. 

Prophetic of the need to change 
its programs was George Todd in 
a report on city work. He con- 
trasted the old approaches with the 
needed new efforts. "We have a 
great hesitation," he said, "to meet 
men in the city on other than our 
own ground, even when we make 
more active efforts to meet them. 
We call conferences of laymen at 
our retreat and conference centers. 
We make institutes and study cen- 
ters to which we bring men from 
their life in the city for meetings on 
our own ground about economics, 
politics, science, in places where we 
can set our terms for meeting." 

Todd is director of the United 
Presbyterian Church's department of 
urban church. He formerly worked 
on city evangelism in Taiwan. He 
concluded, "The church must meet 
men in the city where they sin, and 
where they suffer. The church must 
meet in the city as a cross-bearing 

When meeting men of other cul- 
tures, the church has an obligation 
to know the people to whom it wit- 
nesses. The commission affirmed a 
report that said, "The chief witness 
of the 'ordinary' Christian man or 
woman will be borne by loving 
service and care for persons as per- 
sons, no matter what their race or 

While warning against the temp- 
tation to mix Christian beliefs and 
practices with those of other re- 
ligions, the commission expanded its 
efforts to bring better understand- 
ing of other religions. It recom- 
mended support for a Christian-Mus- 
lim study center in Nigeria and a 
new ecumenical center in Israel. 

When it comes to' sharing the gos- 
pel with the wise men of the world, 
the church again has problems. But 
one mission leader reminded the 
commission that intellectuals have 
much in common with other men. 

Said Mauricio A. Lopez, "The com- 
munication of the gospel to men of 
high culture must . . . recognize them 
as men — men like all other men. 
. . . The Christian shares with them 

a common road." 

Lopez, who is a member of 
Evangelical Church of Argenti[| 
and a World Council staffer, 
mitted that Christians differ v 
secular intellectuals. "The Cross 
always be a scandal for the wisdd 
of this world." he said. "Whether j 
not the intellectual is converted is; 
question which only God can answ{| 
. . . What matters is to know 
is not against them and this is wh 
we must believe for them." 

The problems of a witness in 
unfriendly world were illustrated 
contact which the commission 
egates had with their Latin Amlf 
ican hosts. This was the first maj 
mission meeting to be held in La? 
America. In fact, the first world m'- 
sion meeting in Edinburgh in 19J 
refused to recognize Latin Amer 
as an object of a mission need. 

"A great deal of water has gdj 
under the bridge since Edinburgh 
said Gonzalo Castillo-Cardenas, 
Presbyterian leader from Bogoi 
"No one holds any longer to tj 
naive idea of a 'Catholic continerf 
This is now considered a myth 
technical studies of the matter.'! 

Far from being a Christian conj 
nent, Latin America is losing ti 
limited Christian beachhead alrea 
established. Castillo quoted a U 
uguayan Catholic priest, R. Seguna 
who has said, "We are rapidly A 
proaching the day when there \w 
not be any Christians in Latin Ami 
ica unless we resort to evangeli| 

But it is evangelism that is 
trouble. "In spite of certain repoij 
of advance in evangelism," said C| 
tillo, "the facts indicate that we hs 
arrived at a point of stagnation 

And the work of the church is I 
trouble because all of Latin Amerii 
is in trouble. It needs a revolutiql 
Said Castillo, "We live in a social 
unjustly organized, which does ™ 
require the sacrifice of the milliol 
of human beings which are being » 
quired for its preservation." 

The people of South America aj| 
anxious to change this situatic 
"Thus," observed Castillo, 
masses are determined to sacrif 
their lives — not in order to preser 
an unjust social order — but rat 
to change it radically." 

In such a situation the chui 
cannot be helpful. This is partk 
larly true of the Protestant churd 


January 21, 1<?I 

'he people want unity. The church 
tlfoes not have it. Castillo put it in 
ese words, "It is inevitable that 
a eoples that desperately seek links 
f unity, of solidarity, of mutual 
walty for the great work of na- 
onal development, look uneasily 
nd even with distrust on the multi- 
isjlicity of Protestant groups. Won't 
Protestantism, they ask, be an ad- 
Grjitional factor of national disintegra- 

But Protestants, in Latin America, 
i ; kore than anywhere else, are unity 
lt|hy. They "prefer a spiritual, ro- 
ci(|iantic, or abstract concept of unity, 
ne ut of the fear" that visible unity 
ajidll lead them back "into Iberian 
at atholic errors." 

mi The growing friendly relations 
I9ljlsewhere between Roman Catholics 
ritind Protestants are not always re- 
assuring to Latin American Chris- 
tians. This was reflected in several 
?hjxperiences in Mexico City during 
le days of the commission meeting. 
ot| Mexican newspapers and maga- 
tt ines gave special coverage to this 
?nl!rotestant meeting. This was espec- 
1 illy noteworthy in a culture that 
"iiives little public recognition to 
uttther Christians besides Roman 
atholics. This was evidence of a 
'armer attitude of Catholic leaders 
llbward Protestants. Said Gonzalo 
ldji aesz-Camargo, chairman of press 
stations for the World Council 
leeting and a Bible translator work- 
ing in Mexico, "The press has 
izfpened its columns for this meeting 
>r the first time to a Protestant 

tieeting mostly because of the atti- 
lde of the Roman Catholic Church." 
a Further testimony to this fact 
aame from the Mexican Catholic 
an ishop who in a sermon at a Cath- 
[iic festival recognized the presence 
f the World Council meeting in 
riijfexico. He expressed a hope for bet- 
id >r relations between Protestants 
ie rid Catholics in the spirit of the 
t econd Vatican Council, 
o: Such statements discomfit Latin 
l) merican Protestants in regard both 
> the Catholic Church and the 
'brid Council of Churches. Said 
irs. Esther M. de Sainz, a Metho- 
st leader from Argentina in com- 
lenting on Latin American misgiv- 
es about the World Council, "One 
E the reasons for lack of confidence 
lack of information. The greatest 
«r is that there might be a link 
ith the Catholic church. Most peo- 
id e think the World Council of 

Churches is trying to link us to the 
Roman Catholic Church. Even the 
Catholic Church promotes this 

This theme was exploited by Carl 
Mclntire during early December. His 
scheduling of a meeting of his In- 
ternational Council of Christian 
Churches in Mexico City during De- 
cember was intended to detract and 
feed on the Commission of World 
Mission and Evangelism. 

The Mclntire meetings were a 
series of hollow charges against the 
World Council of Churches. Typical 
of these were the echoed accusations 
made by Mclntire's son at a small 
youth meeting in which he said that 
attacks on the Word of God came 
from three sources: Roman Cathol- 
icism, the World Council of Church- 
es, and communism. He asserted 
that Bible-believing Christians in the 
World Council are squelched. "If 
you are on the inside and believe 
the Bible there is nothing you can 
do. You are going to be silenced. You 
have to withdraw and work from the 

The Mclntire organization that re- 
quested and received permission to 
send three press representatives to 
the World Council meeting and com- 
plained loudly because it was denied 
two extra passes must have known 
that the World Council meeting 
spent two hours daily in Bible study 
plus three periods of intercessory 

Lesslie Newbigin, director of the 
commission, indicated in his open- 
ing statement that prayer and Bible 
study were the main tasks of the 
meetings. "Intercession is the very 
central work we have to do," he 
said. He also added, "The Bible pas- 
sages are the working papers for 
this meeting." 

The damage that false accusations 
can do to the Christian cause was 
mentioned by Enrique Chavez Cam- 
pos, a Pentecostal leader from Chile. 
He said, "The World Council of 
Churches has had a very poisonous 
enemy in Mclntire. I once saw the 
World Council of Churches through 
his eyes." 

Many others have seen the World 
Council through the jaundiced gaze 
of those who would destroy its work. 
It is apparently for this reason Men- 
nonite groups have stepped gingerly 
in relation to the World Council of 
Churches and its related bodies. The 
smear of compromise causes even 

Emilio Castro. Methodist pastor from Mon- 
tevideo, delivered the opening sermon to 
I he Commission on World Mission and 
Eva:igel'£m. In wrestling with the prob- 
lems of witnessing "lo near and far," "to 
me"^. with s.rcr.g convictions and those 
wi'hout any conv'ction," "Christian en- 
deavor," Castro said, springs from the 
assurance that "in the midst of our doubts 
and uncertainties, God acts. His world 
works, His Kingdom comes," Castro has 
served as an instructor in Montevideo's 
Mennonite Seminary. 

Mennonite strong men to tremble. 

No North or South American Men- 
nonite groups are members of the 
World Council of Churches, though 
two European I.'ennonite groups are 
members. American Mennonites 
were informally represented at the 
Mexico City meeting in the person 
of Martin Duerksen, Asuncion, who 
was invited to attend the meetings 
as a guest of the World Council of 
Churches. The apparent reason for 
the invitation was to give Paraguay, 
which has no organized council of 
Protestant churches, an informal 
representative. Duerksen is an Evan- 
gelical Mennonite Brethren minis- 
ter who was active in interdenom- 
inational work in Argentina during 
a pastorate in Buenos Aires. 

Asked for his attitude toward non- 
member churches and agencies, the 
World Council's mission director did 
not feel that it would ever be pos- 
sible to enlist all churches in a co- 
operative organization. Said New- 
bigin, "I don't think it is reasonable 
to speak of any global organization 



in which all would cooperate." 

He did express hope for bet- 
ter relations between non-member 
groups and the World Council. "I 
hope," he said, "we will learn to 
speak together and respect each 
other's sincerity." And he also added 
the hope that no attempts would be 
made "to destroy each other's work." 

The Commission on World Mission 
and Evangelism deserves much of 
the credit for the good will that ex- 
ists between Christians regardless of 
their relation to the World Council. 
No other group has brought together 
church groups of such diverse sen- 
timent. (And the emphasis here is 
on church groups. Many meetings 
bring together persons from varied 
backgrounds who represent only 
themselves. It is much harder to de- 
velop agreement when those people 
must speak for the groups they rep- 
resent and must answer back to 
their groups for their actions.) 

Among the representatives at the 
Mexico City meeting were members 
of the Orthodox Church, including 
the Russian Orthodox Church. This 
was the first time for the Orthodox 
churches, which have not been mis- 
sionary churches in the traditional 
sense, to take part in a mission meet- 
ing. Said Newbigin about the Orth- 
odox churches, "Though for histor- 
ical reasons they have not for many 
centuries been able to engage in 
much foreign missionaiy activity, 
they have an important testimony 
to bear out of their long experience 
regarding the witness of the church 
in a hostile world." 

Few other groups have faced the 
problem of the Christian witness as 
broadly and as wisely as the Com- 
mission on World Mission and Evan- 
gelism. The Mexico City meeting 
marked the first time for so-called 
foreign mission people and so-called 
home mission people to meet on an 
equal basis. The combination of mis- 
sion abroad and evangelism at home 
can only provide enrichment for 
both. Said Newbigin, "The effect of 
this is twofold: on the one hand, by 
separating the foreign missionary 
enterprise from close contact with 
the work of evangelism at home, the 
work of foreign missions is in dan- 
ger of being robbed of that spir- 
itual dynamic which would make it 
truly missionary; on the other hand 
the churches in the west do not get 
the help they need for 1 their evange- 
listic task from the spiritual expe- 

rience of the younger churches." 

It was here that Newbigin re- 
turned to the all-countries-a-mission- 
field theme mentioned by Sadiq in 
our opening quote. Said Newbigin, 
"Younger churchmen who visit the 
churches of the west are not pri- 
marily involved, as they ought to 
be, in helping the western churches 
to deal with the pagans on their 

Thus the task of world mission 
and evangelism can only be de- 
scribed as a total task. It has a large 
job to perform in an unfriendly 

It also has a faith and a joy. It 
was tersely stated by W. A. Visser 
't Hooft, "There is the joy that, in 
spite of all the closing of doors, the 
Word of God still finds holes through 
which it can creep." 


by Dec. 31 

93.4 % 

by Dec. 31 

1 00 % 

Budget for 
1963 is 

The financial report for 1963 reveals 
that total budget receipts amounted 
to $1,235,038. This is $25,801 less 
than the record year 1962. This 
is also $87,202 short of budget. Per- 
centagewise 93.4% of the budgeted 
amount was received. 

I'm sure that all board members 
and officers of the Conference join 
me in thanking each and every 
church member who has contributed 
toward this great work of ours. We 
covet your continued prayers and 
support, and pledge anew to dis- 
tribute these resources as best we 
know how to help build His king- 
dom. Wm. L. Friesen, Conf. Treas. 


In its program of international eol 
cation the Council of Mennona 
Colleges offers for the summer I 
1964 two seminars in internatioil 
studies. The seminars, which will I 
held from June 16 to August 14, M 
designed to be of interest to collejp 
juniors, seniors, and graduates wj| 
wish to study a culture in Centil 
America or in the Caribbean ark 
which is substantially different frai 
their own. 

The study seminars will focus 1 
Latin American culture — histoid 
geography, religions, customs, ece,- 
omy, politics, and social life. Eaj| 
seminar will include visits to thil 
or more countries for cross-cultu: I 
comparisons. They will also stu^ 
the problems of development in it 
emerging area of the world. 1| 
seminars will afford understandik 
and insight into the mission of m 
church in Central America and lH 
Caribbean region. 

Henry Weaver, professor of chej 
istry at Goshen College, will be 
the Caribbean and Central Amer 
during January to make advar^B 
arrangements for the seminars. 

The all inclusive fees, $400 M 
the Central American Summer Sep 
inar and $650 or less for the Car 
bean Summer Seminar, will cot 
the tuition for six semester ho 
of college credit, room, board, 

Deadline for applications is F 
ruary 16. There is a limit of f 
teen students. 

Further details may be obtai 
by writing to Robert Kreider, Ch 
man of the Planning Committee 
the Council of Mennonite Colle 
Bluffton College, Bluffton, Ohi 


The fourth team of mds volunt 
nine builders and one nurse, 
rived in Haiti on January 1. 
men are expected to complete 
housing project at Cotes de 
The wife of one of the builders 
be active as camp nurse. 

The first team of fifteen 
with the exception of Arlo R 
Denmark, Iowa, has returned t 
Haiti. Raid will continue on 
project and be the group leac| 
Several weeks ago his wife joi 
him and began duties as camp c 
So far mds has recruited and s 
a total of thirty-six volunteers. 

42 January 21, 1 

; S Albert Ediger, Moundridge, Kan- 
etjas, Region III Chairman of mds, 
ail} accompanying the fourth team 
rlor eight days to evaluate the pro- 
ws ram in Haiti. He will report on 
U January 15 to the mds section in 
ifession in Chicago. 

M In an earlier release it was re- 
ported that several of the men had 
een assigned to Bainet to do re- 

31 1 

Ceding. Since the seed did not ar- 
live, these men joined the building 
jnit at Cotes de Fer. 

J In all likelihood this new team 
J HI! be the last to go to Haiti. They 
will attempt to finish, within sixty 
In jays, the housing facilites for ninety 

t«| In addition to Ediger, General Con- 
i brence members of the team are 
TLbram J. Wiebe, Vancouver, B. C; 




f f onferences 

0 1965, July 10-16— General Confer- 
ice, Estes Park, Colo. 

1 Jan. 23-25 — Canadian Board Meet- 
„ tgs, Winnipeg. 

1 cistern 

' ' Jan. 27 — Eastern District January 
"►nference meeting. 


jjan. 19-22— Christian Life Week, 
itethel College Church, North New- 

in, Kan. John Howard Yoder, 

I Jan. 26 — The sixteenth annual 
Fiennonite Men's Chorus Festival, 
tlemorial Hall, Bethel College, 

orth Newton, Kan. 
i t Jan. 26-March 8— School of Mis- 
jpns and School of Peace, Sunday 
penings, Bethel College, North 

jswton, Kan. 

( I Feb. 4-7— Western District and 
itjmth Central Ministers Conference, 
f esston (Kan.) College. David 
s ;hroeder, Paul Miller, and John R. 
umaw, speakers. 

Frank F. Goertzen, Coaldale, Alta.; 
and James E. Moser, Berne, Ind. 


The Evangelism Committee, serv- 
ing under the Board of Missions of 
the General Conference Church, an- 
nounces another sermon contest for 
1964. The contest is open to any 
Conference pastor, at home or 
abroad, including native pastors in 
any land. The sermons will have to 
be preached before June 1, 1964. 

Sermons could present new ideas 
or methods in evangelism or include 
your experience in the use of well- 
known methods. Sermons should be 
1200 to 1500 words in length and 
will be judged on content, structure, 
and style; but the main considera- 
tion will be the possible thrust and 
impact of the sermon. The three 


Elbert Flickner, Bethany Church, 
Kingman, Kan., left for 1-W service 
in Evanston, 111., on Dec. 30. 

Carol Gerber, Salem Church, Dal- 
ton, Ohio, is beginning a year of 
voluntary service at Mennonite 
Youth Farm, Rosthern, Sask. The 
Farm includes an invalid home, crip- 
pled children's home, orphanage, 
home for mentally and physically 
handicapped adults, and a dairy 

Stevie Rutt, four month old son 
of Dr. and Mrs. Clarence Rutt, is 
seriously ill according to a cable 
from Indonesia on Dec. 28. The 
Rutts request prayer. Rutt is acting 
director of the MCC program in 

Jimmy Schroeder, Alexanderwohl 
Church, Goessel, Kan., entered 1-W 
service at Evanston, 111., on Jan. 2. 


Edward Enns, pastor of First 
Church, Saskatoon, Sask., was or- 

Frank Funk (Ministers), 
Carol Gerber (Workers). 

best sermons will be published and 
equal awards will be given. Send 
sermons to Ward W. Shelly, 2110 
Birchwood Rd., Lancaster, Pa. 


This year the Chaco is experiencing 
one of the worst droughts in Para- 
guay's history. Since August there 
have been only scattered rain show- 
ers and almost no planting has 
been done. Temperatures have been 
well over 100 degrees Fahrenheit 
every day, sometimes climbing to 
120 degrees. 

Many fruit trees are dying and 
feed for livestock is getting ex- 
tremely short. Robert Unruh of the 
Chaco experimental farm reports 
that if rains do not come soon, the 
situation will rapidly assume catas- 
trophic proportions. 

dained as elder on Jan. 1. J. J. Thies- 
sen and David Schroeder assisted in 
the service. 

Frank Funk, Steinbach, Man., was 
installed as pastor of the United 
Mennonite Church, Wolf Point, 
Mont., on Dec. 29. He succeeds Frank 
Huebert who recently accepted the 
pastorate at Orienta, Okla. 

Wilmer S. Shelly, Bluffton, Ohio, 
is serving as interim pastor at Grace 
Church, Pandora, Ohio, while their 
pastor, Virgil Gerig, attends Har- 
vard Divinity School in February, 
March, and April. 


Martha Badertsclier, First Church, 
Bluffton, Ohio, to Lowell Hostetler, 
First Church, Sugarcreek, Ohio, on 
Dec. 21. 

Fred Behrends, Bethel Church, Mt. 
Lake, Minn., to Mrs. Esther Burk- 
hardt, on Nov. 30. 

Lorna. Fensel, Bethany Church, 
Freeman, S. D., to Terry Prunty, 
Church of God, Brookings, S. D., on 



Dec. 27. 

Cheryl Janzen and James Penner, 
both of Bethel Church, Mt. Lake, 
Minn., on Dec. 14. 

J. Loel Loganbill, Bethel College 
Church, North Newton, Kan., to Jaw 
Miller, First Baptist Church, Thayer, 
Mo., on Dec. 7. ( ; : 

LaVonne Pankratz, Bethel Church, 
Mt. Lake, Minn., to Henry Lehman, 
on Nov. 27. 

Beverly Pobst, Bethel Church, Mt. 
Lake, Minn., to Arthur Carlson, on 
Nov. 22. 

Marcia Quiring, Bethel Church, 
Mt. Lake, Minn., to Burton Munson, 
on Dec. 26. 

Kenneth Rupp, Bethel Church, Mt. 
Lake, Minn., to Esther Bartel, 
Wheaton, 111., on Dec. 21. 



Dear Editor: Although I am in com- 
plete and general agreement with 
Mildred Smith's (Letters, December 
17) main concern over the "easy 
access to arms" which still char- 
acterizes this frontier-minded na- 
tion, one of her basic assumptions 
in the letter disturbs me. This is 
the assumption that Lee Harvey 
Oswald killed the late President 
Kennedy. I think Christians ought 
to avoid this trap like the plague. 
It is most unbecoming to our way 
of life. 

The fact is, of course, that Mr. 
Oswald never confessed, (indeed, 
strongly denied), never had access 
to a lawyer, will never be tried be- 
fore a jury, and has not been pro- 
nounced guilty by President John- 
son's special investigating commis- 
sion. Actually, this commission — as 
well as scores of other concerned 
and critically minded persons — re- 
fuse to be stampeded by the Ameri- 
can press or by the somewhat flim- 
sy investigatory work done so far 
in Dallas by police, FBI, and Secret 
Service. So, there is great doubt 
among many persons — including 
this writer — that Lee Oswald was 
actually "the lone assassin" of Presi- 

DEATHS ,u! ■ 

Mrs. Ben H. Boese, New Friedens- 
burg Church, Vona, Colo., born Feb. 
18, 1876, and died Dec. 26. She is 
survived by two sons. She was the 
last of the charter members. 

John S. Buller, Alexanderwohl 
Church, Goessel, Kan., born Dec. 6, 
1898, and died Dec. 15. His wife and 
two daughters survive. 

Mrs. Jacob H. Enns, Bethel Col- 
lege, North Newton, Kan., born Feb. 
5, 1890, and died Jan. 1. Two sons 
and one daughter survive. 

Martin C. Lehman, Prairie Street 
Church, Elkhart, Ind., died Dec. 22. 
He served in India as a missionary 
under the Mennonite Board of Mis- 
sions and, Charities and taught psy- 

dent Kennedy (and part of that 
doubt rests upon the further doubt 
concerning the ability of that $12.78 
rifle and its cheap telescopic sight 
to do what it was accused of). 

I recommend that my friend and 
sister, Mrs. Smith, read the Decem- 
ber 21 issue of the New Republic, 
and that she write to the National 
Guardian (197 E. 4th St. NYC) for a 
copy of the lawyer's brief which ap- 
peared in their December 19 issue. 
These are required reading for all 
who seek to judge with minimum 
prejudice the acts of November 22- 
24, 1963. Vincent Harding, 540 Hous- 
ton St. NE, Atlanta 


Dear Editor: We are thankful to 
The Mennonite and other magazines 
for keeping us informed of the cur- 
rent trends of thought in America. 

I'll have to admit, however, that 
I am disturbed by at least one of 
these trends, the working toward 
unity between Protestantism and 
the Roman Catholic Church. May I 
just add a bit to the total picture 
for those who are working toward 
the healing of the schism? 

Yesterday, we received a report 
from an outlying village that some 
new Catholic "converts" prohibited 
the local Christians from worshiping 
in their small, mud-walled Menno- 
nite Church. In turn, they threat- 
ened to break the lock and claim 
the church building as their own. 

chology and philosophy at Gosh 
College. He also served as an 
ministrator of relief work uni 
MCC in Poland. Following the wi 
he served in Europe in the U 
State Department as a Central 
telligence Agency worker. His w 
and two daughters survive. 

Nelson Vogt, First Church of Gi 
den Township, Hesston, Kan., bo 
Jan. 6, 1907 and died Dec. 29. I 
wife and six children survive. 

C. R. Voth, Alexanderwohl Chur<:, 
Goessel, Kan., born May 18, 18; , 
and died Dec. 12. Two sons and o; 
foster daughter survive. 

Albert Zehr, Flanagan (III 
Church, born Dec. 18, 1889, and d|| 
Nov. 7. He is survived by his wik 
three daughters, and three sons. ! 

Recently, the Catholics he* 
bought properties, built new buiji- 
ings, and increased their personri., 
with the intent of expansion in 1(B 
area. The chief tenet of their "g|| 
pel" seems to be the acquiring 
material gain through religion. M< 
of their "preaching" consists 
proselytizing among Christians. 1 
thank God that thus far, only a f 
of our church members have tu: 
Catholic. However, the threat ■ 
mounting day by day. 

Yes, the plea of the Pope for u: 
in Christendom has also been pi 
claimed in India. However, at \em 
the local priest, a foreign missili- 
ary, is open enough to say in whl 
direction the Catholics expect t| 
proposed union eventually to gr 
tate. He admits that his aim is I 
all Mennonites become Catholics 

In these days, the chief hindra 
to the growth of the Mennoi 
Church in India is not Communi 
nor any other "ism" or religion 
is Catholicism. Nor is this area 1 
isolated example. It is part of I 
calculated plan of the Roman Cal 
olics that their Church should I 
pand throughout India at the jg 
pense of all other churches. 

Thus, I believe missionaries 
be forgiven if they are not im 
diately swept along by the fl 
tide of high-sounding phrases h 
emitted from Rome. E. H. B% 
halter, Jagdeeshpur via Mah 
mund, M.P., India 


January 21, HI 





ilmer Neufeld 

Carroll Yoder, Wellman, Iowa, teaching in the Congo. 


The Teachers Abroad Program is 
learning as much as teaching. It is 
ontinuation of training rather than 
post-training experience." This is 
the observation of Carroll Yoder, 
'ioneer in the tap Congo program. 
I Carroll is assigned to a secondary 
Ichool of a Swedish Covenant mis- 
lion (Svenska Missions Forbundet) 
' nd its sister African church (Eglise 
,! hvangelique de Manianga-Matadi). 
■ The school is at Sundi Lutete near 
«lie Congo (Brazzaville) border, 
nipme 220 kilometers — eight hours 
is y car— north of the Matadi-Leo- 
l joldville highway. Carroll is the 
i ! rst person to enter the tap Congo 
Irogram for secondary school teach- 
mg. The other tap Congo assignee 
; Kenton Brubaker at Gemena, an 
gricultural school of the Congo 
olytechnic Institute, 
j Carroll's assignment has been, 
Jrst of all, learning of another 
lelinguage, in the culture of that lan- 
guage. He spent the 1962-63 school 
njear in Brussels living with a Bel- 
ian family and studying French 
t the Administration School. The 

Congolese students at Sundi Lutete 
have had six years of primary school 
preparation in French. Carroll, on 
the other hand, has had only one 
year for preparing to teach in the 
French language. The Peace Corps 
is helping its members secure schol- 
arships after completion of the as- 
signment, but the tap year of lan- 
guage study in Europe is in effect 
a scholarship program in prepara- 
tion for assignment. The language 
learning experience continues at 
Sunda Lutete where French, Swed- 
ish, English, and Kikongo are free- 
ly intermingled. Carroll has begun 
study of Kikongo, the African tribal 
language used in village life and in 
all the church services. 

The tap Congo assignment is also 
learning in a non-American educa- 
tional system. This involves many 
adjustments — from learning to think 
in the metric system to interpret- 
ing the Belgian text statement that 
calls the Protestant Reformation 
the great heresy of the sixteenth 
century. It means teaching in a cur- 
riculum that is loaded with factual 

material and that formerly, under 
the Belgian administration, required 
elaborate teacher preparation sub- 
ject to scrutiny by a government 
inspector. Almost all of the non- 
technical courses need new text- 
books and curriculums developed 
from an African point of view, 
rather than a transplanted Euro- 
pean or American one. 

The assignment at Sundi Lutete 
is also a learning experience in in- 
ternational living. Carroll shares a 
small house with a young Belgian 
teacher sent to Congo under the Bel- 
gian Technical Assistance program. 
One of his fellow secondary school 
teachers is Congolese (as are all of 
the primary school teachers), a 
young Christian who has stayed on 
in spite of the fact that his govern- 
ment salary is five months in ar- 
rears. The director of the school and 
most of the teachers are Swedish. 
Together they live and work in this 
newly independent African society. 

A tap Africa assignment should 
especially be a learning experience 
in a different culture. Here the ver- 


nacular language, Kikongo, becomes 
important for Carroll. The Kikongo 
people trace their history to an an- 
cient Kingdom of Kongo that ex- 
tended into what is now Angola in 
the South and the Congo (Brazza- 
ville) in the north. It is here in the 
lower Congo that the first white 
men appeared with the coming of 
the Portuguese in 1484, followed 
later by other "Europeans," includ- 
ing Protestant missionaries, at the 
close of the nineteenth century, and 
the Belgians under King Leopold II 
in 1885 and under the colonial gov- 
ernment in 1908. It is here in the 
lower Congo that prophet Simon 
Kimbangu came to fame in 1921 and 
was sentenced to die by a Belgian 
military court, though the sentence 
was later commuted to life imprison- 
ment. The Church of Jesus Christ on 
earth by His Prophet Simon Kim- 
bangu continues strong especially 
here in the lower Congo, and a mon- 
ument has been built to Kimbangu's 
honor at Nkamba, the New Jeru- 
salem. Here are the revolutionary 
developments of political indepen- 
dence and the interaction of cultures 
— Western industrial society and the 
traditional African tribal life. 

Especially important, Carroll's 
Sundi Lutete assignment is a learn- 
ing experience in Christian coopera- 
tion and unity. When he came to 
Sundi, Carroll was already welcome 
as a Mennonite through the work 
of the two Paxmen who had been 
at the Swedish mission centers of 
Kibunzi, Luozi, and Sundi Lutete. 
The electric lights in the school, 
church, and homes are a frequent 
reminder of the Paxmen's work. 
Their last assignment in this area 
was installation of the electrical sys- 
tem at Sundi Lutete. Carroll can- 
not yet understand the Kikongo 
tongue of the morning "prayers," or 
the Swedish tongues of some of the 
evening ones, but he understands 
the spirit that moves the hearts. 

The above challenges to learning 
should not hide the fact that Car- 
roll's assignment is a difficult one — 
and others in the Congo may well be 
more difficult. To know that one 
must adequately master a foreign 
language in one year can itself be 
a frightening realization. And a full 
load of classes for a beginning 
teacher is difficult enough without 
attempting it in a foreign language 
and a strange educational system. 

School begins at 6:30 a.m., and Car- 
roll has twenty-four hours of teach- 
ing in the regular curriculum plus 
four hours of special English in- 
struction and two hours a week of 
Kikongo study. He is teaching his- 
tory, geography, and English, and 
will teach typing when the machines 
arrive. His schedule means regular 
late hours of preparation. Add to 
this the shortage of adequate books 
and other teaching materials and 
the difficulties are apparent. For- 
tunately, Carroll is working with 
an excellent team of teachers in 
a well organized and harmonious 
school situation. 

If you are a secondary school 
teacher, or a potential one, picture 
yourself in Carroll's assignment. 
Perhaps God is calling you to help 
fill the vast need in the Congo. The 
Mennonite Central Committee is 
planning to place at least five teach- 

About thirty representatives from 
youth groups in the United States 
and Canada gathered in Chicago 
November 29 and 30 for the annual 
council meeting. Sessions were held 
in the Illinois room at the ymca 
Hotel on Wabash Avenue. The ypu 
cabinet also met a day earlier. 

President Marvin Zehr traced the 
history of the Young People's Union 
in his opening talk on Friday morn- 
ing. We learned that the first in- 
terest in a Conference youth organi- 
zation was shown at the General 
Conference meeting in Reedley, 
Calif., in 1917. Although previous 
Conferences had programs for 
young people, the first officers were 
not elected until 1926 in Berne, Ind. 
A constitution was brought before 
the youth delegates at the 1938 Con- 
ference held in Saskatoon, Sask., but 
was rejected because it was too long 
and involved. At the following Con- 
ference in Souderton, Pa., in 1941, 
the present Young People's Union 
came into being. The constitution 
was revised in 1950 at the Freeman, 
S. D., Conference and the three area 
chairmen were added to the cab- 
inet at that time. 

At this year's council meeting 
much time was given to the dis- 

ers into French language study 
Europe in the summer of 1964. ( 
the meantime others should be| 
French language study in our c 
leges.) We need five devoted Chr 
tian teachers competent in th 
teaching fields — especially mat] 
maticians and scientists — willing 
master the French language, a 
with the courage and faith to c( 
front real difficulties. 

The economic and political siti 
tion in the Congo is precarious, t 
we are not called to wait for < 
feat. When junior high boys co 
pete for the chance to go 500 I 
ometers from their home villag 
and prepare their own food — rea; 
not meals — on an allowance of si 
enty-five to one hundred francs j 
week (about twenty-five cents on t 
current black market) are you w 
ing to give three years to join th< 
in a learning experience? 

cussion of what course the You 
People's Union should take in t| 
future. Many thoughts were thro 
out for our consideration. Amo 
them were: providing impro 
workshops (or other methods) 
train local leaders and youth sp 
sors; setting up district youth r 
erence libraries; appointing dir 
tors of youth work on the distr 
level; promoting mission and se: 
ice projects which would require pj* 
sonal involvement of local yoijt 
groups; providing VS scholarshi]! 
Conference wide conventions; al 
research on the interests and ne«S 
of the district organizations wl 
the idea of helping to fill those I 
terests and needs. It was felt til 
some organizational changes woil 
have to be made before more I 
these things become possible. 

The film "The Broken Mask" w| 
shown on Friday evening. The fil 
told of a Negro college student wl 
wished to join a white church n« 
the university campus. Four groiB 
of thought arose as a result of I 
request. One group in the chuil 
wanted him to join. The remain<| 
of the congregation felt quite m 
ferently. Some of them feared intl 
racial marriage would result. OthJl 



January 21, 1 9;4 

iepresentatives met around tables in the Illinois room of the YMCA Hotel 

iaw property values dropping. And 
he rest are convinced that if given 
i chance to join the church the Ne- 
groes would take it over completely, 
tole play followed the film. The 
ludience was divided into four 
;roups representing the four trains 
if thought just presented. The 
;roups then "finished" the film. 

All of Friday evening's activities 
>ointed toward the mission project 
vhich was discussed on Saturday, 
t was agreed that the mission proj- 

'The minutes of the lost meeting were reod and ac- 
cepted. Isn't that wonderful? That sort of gets me right 

ect this year should be that of pro- 
viding a youth worker in the South. 
The southern part of his activities 
would probably center around At- 
lanta, Ga. A part of his time would 
also be spent in northern churches 
where he would help local groups 
to see the race problems around 
them. Then if they wanted him to, 
he would help them to seek solu- 
tions for their own area. High school 
and college workcamps would also 
be organized and would be held in 
the South. As we see it now this 
project will be a joint one with the 
(Old) Mennonite Church. Gordon 
Zook, president of Mennonite Youth 
Fellowship, represented their group 
in the discussion. 

The council elected Myrna Gaede, 
a high school senior from Hillsboro, 
Kan., as its new secretary. For 
greater efficiency it was decided to 
continue having the youth office in 
Newton, Kan., to serve as treasurer. 
Monthly statements are sent out 
from this office to other officers. Ron 
Dueck, a h'gh school senior at Ros- 
thern (Sask.) Jr. College, was ap- 
pointed as the new fellowship area 
chairman. Ron's home is in Laird, 
Sask. He succeeds Larry Kehler of 
Akron, Pa. 

The group adjourned Saturday 





Denials of Manhood in the Congo 34 

Delinquent 37 

News 38 

Church Record 43 

Assignment at Sundi Lutete 45 

YPU Council Meeting 46 

Editorial 48 


January is the time chosen by the Com- 
mittee on the Ministry for an emphasis on 
ministerial recruitment. Editorials in this 
and the next two issues will discuss the 
minister's call. 


Elmer Neufeld, B.P. 3101, Leopoldville- 
Kalina, Congo, is director of Mennonite 
Central Committee program in Congo. 
He is also a member of the Board of 

Barbara Chapin, 1 60 N. 15 St., Phila- 
delphia, is a peace literature consultant 
for the American Friends Service Com- 

J. Herbert Fretz, 602 S. 8 St., Goshen, 
Ind., has been a consulting editor of our 
paper for the last thirteen years. He is 
also pastor of the Eighth Street Church, 


Cover, Alan D. Hass, 9 E. 1 0 St., N. Y. : 
34, United Nations photo: 37, artwork 
by John Hiebert; 45, MCC photo; 47, 
Marvin Dirks, Jr. 



Editor: Maynard Shelly. Youth editor and 
editorial assistant: Elvera Baumgartner. 
Art director: John Hiebert. Business man- 
ager: Walter D. Unrau. Circulation sec- 
retary: Marilyn Kaufman, 722 Main St., 
Newton, Kan. 671 14 

Consulting editors: Claude F. Boyer, 115- 
Main Street, Sugarcreek, Ohio; Willard 
Claassen, 722 Main St., Newton, Ka - 
J. Herbert Fretz, 602 S. 8 St., Goshen, 
lnd. ; Robert D. Suderman, 2226 Park St., 
Paso Robles, Calif. 

Second class postage paid at North Newton, Ka 


by J. Herbert Fretz 

^l^rn\rn)\l r\ n Preacherhood. Today we face neighbors 

for whom the Christian message and the 
church have become completely irrelevant. 
There is no particular hostility; indeed 
there is a respectable desire to belong to 
some church — any church. But this does not long hide the sinful, selfish life. 
What does Christian preaching have to offer in this situation? It has been 
stated that the New Testament knows four kinds of preaching revealed in the 
four Greek terms it most commonly uses for preaching. There is kerygma which 
is the unflinching statement of the facts of the Christian faith without argument. 
There is didache which is the analysis of these facts as they relate , to man's 
thinking and conduct. There is paraklesis which is exhortation to accept Christ 
and live the Christian life. And finally, there is homilia which is the presentation 
of a topic in the light of the Christian gospel. 

Why has Christian preaching become so ineffective? William Barclay has 
suggested that somewhere the balance has gone wrong. He thinks that there has 
been far too much homilia, gentle theological essays on general goodness, and an 
equally great, if not greater, preoccupation with paraklesis, a kind of shallow pep- 
talk in our pulpits. He feels the greatest lack is precisely where Christ and the 
Apostles were the strongest — kerygma and didache, real preaching and teaching. 
"For it is," he adds, "a strange feature of the Christian message today that it has 
become apologetic — in both senses of the word — rather than dogmatic — again in 
both senses of the term." But the real disaster, he concludes, is the absence of 
teaching, the planned exposition of the Scriptures as related to modern living. 

But how shall we make preaching and teaching effective? For one thing, why 
should we divorce preaching and teaching? Teaching may not always be preach- 
ing, but preaching, according to the New Testament, must always include teach- 
ing. This is not to underrate preaching but to exalt it. It is a commonly accept- 
ed fact that the Christ of the gospels was a teacher rather than a preacher, but 
this is wrong. A perusal of the gospel accounts reveals that the writers speak of 
our Lord preaching as often, if not more, than teaching. 

More important to the effectiveness of preaching is another thing. We must 
revitalize our religious jargon, conventional religious terms and expressions which 
go undefined. How many of us "in church" really know the meaning of such 
words as cherubim and seraphim, washed in the blood of the lamb, throne of 
mercy, Alpha and Omega, the flesh, in Christ? If not, how can we expect our 
pagan friends around us to understand justification, sanctification, atonement, 
eternal life? No doubt such ancient terms of Elizabethan English as manifest, 
beseech, and vouchsafe might well be eliminated, but to give up all the terms 
and phrases of the Bible would be to lose a rich heritage gained by the insight of 
the Holy Spirit through the writers of scripture. What is needed is not to elim- 
inate but to explain, dressing these terms in modern day meanings. This calls 
for preaching and teaching. 

Another dimension we must add to preaching is the "preacherhood" of all 
Christians. We need not detract from the pulpit to encourage the New Testa- 
ment concept of preaching and teaching, in the Sunday school class, the cell 
group, or even in conversation in shop or street. We have called this witnessing, 
but in the New Testament it was preaching and teaching, and all Christians 
engaged in it any time, anywhere. 

Beautiful and holy is the intimate 
relationship between a man and a 
woman. Sex is a gift of God. But it 
is often misused and perverted. 

All boys and girls carry in their 
bodies and minds those urges and 
desires that in maturity draw a 
young man and a young woman 
together in a relationship of body, 
mind, and soul. It is a union that 
will enrich their lives and enrich 
the community in which they live. 
This has been the very nature of 
things from the beginning. (See 
Gen. 2:18-24; Mark 10:9; Heb. 13:4.) 

The Bible and the church witness 
against premarital sexual experi- 
ence. Such unions lay a shaky foun- 
dation for the home. And the home 
is the cornerstone of our civilization. 

Yet, despite this, premarital expe- 
riences continue to increase, more 
babies are born out of wedlock and 
more of the couples who do marry 
end up in the divorce courts. The 
incidence of veneral disease is also 
on the rise. All this offers a dis- 
turbing picture. Churchmen every- 
where are raising their voices 
against the loose morals of society. 

But this is not enough. To cha 
a situation we need to know 

Reasons for Untimely Sex 

One reason for premarital 
experience is the desire of the yoil 
person — generally the girl — to I 
even with her parents. In a hoi 
that is too strict, too easy, or ci 
stantly bickering, a daughter fel 
that a sex adventure is getting 
venge upon her parents. Too of 
an illegitimate child is born I 
this illicit union or an unwise in 

50 January 28, lfl 



The proper preparation for 
marriage begins at home; so do the 
pitfalls that 
ruin young lives. 

Ellis G. Guthrie 

age takes place and the unhappy 
irl is faced with more unhappiness 
nd more problems than she had 

Another aspect is the young per- 
m's desire to be loved. Usually it 
a girl. She has not received love 
t home. She feels insecure. Then 
ome young fellow shows attention. 
[ h her love-starved state she mis- 
I ikes the sex he offers for love and 
! j ives herself to him only to discover 
) her own sorrow that sex and love 
jften do not come in the same pack- 
'■ < ge. Now with a fatherless child, 

she feels more unloved than before. 

A boy may seek a pre-marital sex 
experience because of obscene movies 
and literature, or the suggestive 
dress of his date have stirred his 
passion. Again he may have a de- 
sire to prove his manhood. 

Just plain hate for the opposite 
sex can also motivate these premar- 
ital sexual encounters. Psychiatrists 
and others who work in this field 
find that rape is often the work of 
men who hate women. In their as- 
sault they express their hatred by 
violating the object of their hate. 

This unnatural emotion is often the 
result of a weak father and a dom- 
ineering mother. The libertine, the 
Don Juan, the Casanova may not 
stoop to rape but their conquests 
are motivated, not by love of the 
fair sex but by hate. This is true 
often enough to cause a girl to think 
twice before yielding to a passion- 
ate protest of love that leads to a 
premarital sex union. 

These then are some of the com- 
mon reasons for illegitimacy and 
"shotgun" marriages. May God 
have mercy upon parents who do 


not love their children, who give 
them no discipline or too strict a 
discipline that causes these unhappy 
events to happen. 

It needs to be said, at this point, 
that sex is not basically dirty or 
wrong. When used as God intended 
it is beautiful, wonderful, and en- 
riching. It was intended only for 
a man and his wife within the bonds 
of matrimony. 

In the Best of Families 

Let us turn to the more normal 
situation to see why illegitimacy 
happens in basically good homes 
with basically good people. 

There are two reasons. The first 
is early dating. Early dating has 
become the status quo and many 
parents find it difficult to go against 
society. Others push their children 
into this or at least allow it because 
it puffs up their own egos when 
they see their children acting like 

But the purpose of dating is to 
prepare the emotions and mind for 
courtship and to find the right per- 
son for courtship. Are there other 
reasons for dating? A good time? 
Social pressure? This may be so, but 
essentially dating is a preparation 
for marriage. There can be no other 
answer. Otherwise, boys could go 
with boys and girls with girls. But 
boys and girls are attracted to each 
other in a special way. God has 
planted in us those feelings that 
lead to love and marriage. As soon 
as boys and girls feel it they are no 
longer as they were. They want to 
date, and this is the first step. The 
second is courtship, then marriage, 
then a family, then the whole cycle 
begins over again. 

"But," some parents say, "children 
who date know nothing about sex. 
What then is the harm?" The truth 
is that subteens, today, often know 
more than some of our parents did 
on their wedding day. This being 
the case, we need to delay dating 
beyond the ages of eight, and ten, 
and even beyond twelve and four- 

Why? Because once the cycle is 
started earlier it will be completed 
earlier. And throughout the cycle 
there is the ever present danger of 
out-of-season sex experiments. In 

fact the temptation to engage in 
premarital intercourse is much 
greater because marriage seems so 
much farther away. 

Parents need to be firm — and rea- 
sonable. Because other children date 
early is no reason ours should. But 
they will want to do so. The ten- 
year old daughter of a friend of 
mine asked his permission to date 
a boy who had asked her to go to 
the movies. She became quite upset 
when he refused. 

Those who are ten and twelve 
want to date because it is big to 
do so. They also like to kiss because 
it's the adult thing to do. Need I 
go on? Do I need to paint a picture? 

The second reason at the heart of 
our problem today is going steady 
at an early age. Youngsters in their 
early teens are doing so and it is a 
logical result of early dating. This 
is compounded by the fact that life 
is easier for a boy who has a steady 
and less painful for the girl. No 
worry about being turned down; 
no worry about not being asked. 

Going steady is the first part of 
courtship — or should be. Therefore 
it is unwise until the boy or girl is 
truly ready for courtship. This 
means to be ready financially, emo- 
tionally, and otherwise. 

Going steady in the early teens 
is not wise. It limits the number 
of boys or girls one learns to know. 
It narrows the possibilities of mak- 
ing a good choice of a mate. This 
age is too young for marriage — 
both in maturity and finances. This 
is the age where passions run high- 
est and where youth is least able 
to cope with them. 

Let us look at the way this cycle 
fits into this problem. First dating, 
then courtship, then marriage. When 
dating is started early, going steady 
is more likely to start early. When 
one goes steady the goodnight kiss 
soon ceases to be enough. Necking 
is next on the list. Finally passion 
rules the day. 

Parents who allow early dating 
and permit their children to go 
steady at an early age are contribut- 
ing to the delinquency of minors. 
They have either forgotten the wild 
singing of their blood as young peo- 
ple or they choose to ignore it be- 
cause they want to ignore their re- 

sponsibilities as parents. 

Parents must bear the greafct 
portion of blame for pre-marital e- 
lationship. Not only is the matte! if 
discipline and love involved but i I 
shunning of their God-given r\ps 
are a part of the picture. 

This is pointed up by Norma 
Browning in an article "What I p 
pened to Father," January 24, 1 D, 
Camerica. Following are sevj 
quotations: "A recent study of ie 
parents of juvenile delinquents f? n 
upper income bracket families at 
the Devereax schools in Devon, I 
found that fathers were intoleri 
indifferent, ambivalent, and rnotl! 

o r 

tended to be over-indulgent 
protective, and inconsistent. 

"In a study of parents of emot| 
ally disturbed children in Wash) 
ton, D. C., psychologists found 
'fathers tend to be passive in 
home . . . while mothers ten< 
discourage their participation! o ■ 
gratify their own narcissistic ne< :.' s 
"The lack of an adequate fat I it 
daughter relationship is also blai d 3 
for the high rate of illegitin e $ 
babies born to teen-age girls." 

What is needed, then, to ret 
our morals to the high plane 
manded of a Christian society i 
re-establish the Christian home, ' lis 
calls for a father who is respepf 
by wife and children. The Chris 
father is the head of his home— i>t 
a tyrant, of course. He rules by L e. 
He respects his children but d ti- a 
plines them. He is manly but 
hesitant to seek his wife's couiftl 
He is strong but gentle. From 
his daughters learn what to 
for in a husband. From him his ihs i 
learn to treat a woman with res |ct % 
and consideration. 

The Christian mother is tru 
queen. She respects her hust id 
and by her life teaches her daug a 
what her attitude toward the i r. 
who will someday be her hust id 
ought to be. These same act is 
make her son proud of his fa fi 
and causes him to look forv 
with eagerness to the day he 
be a man. The son also learns fltn 
his Christian mother the value to 
seek when he chooses a wife. S||is 
and daughters from homes like 
are not likely to add to the st||s- :; 
tics of premarital casualties 



THE MENNONITE seeks to witness, teach, and build the Christian fellowship within the context of Christian love and freedom. It is published weekly 
biweekly during July and August at North Newton, Kansas, by the Board of Education and Publication of the General Conference Mennonite Church. S 
class postage paid at North Newton, Kansas. Subscriptions $3.50 peryean foreign $4.00. Send payments and change of address to 720 Main Street, Ne I 
Kansas; all other correspondence to Maynard Shelly, Editor, 722 Main Street, Newton, Kansas. Postmaster! Send form 3S79 to 720 Main Street. Newton, K<l It 




January 28, 1|4 

in the 

Elmer Neufeld 

i the last of four articles, Elmer 
eufeld sees the Christian commu- 
nity as an instrument of God's grace 
\ the Congo. 

he black man in Africa bears the 
fects of the centuries of white 
ee ^mination, the centuries in which 
its own manhood was denied. And 
iday the African often acts with a 
rong passion to regain his lost 

On the one hand, he tries positive 
ays. These aim first at attaining a 
isjieasure of social equality and a 
Tjibstantial share in the economic 
ealth of the industrialized nations, 
he African surge for education 
-liust be seen in this light. And the 
l|dssionary must realize that any 
qpression of reservation or caution 
i his part will often be understood 
i this light. Some missionaries may, 
<r example, seriously and with good 
?asons believe that the almost uto- 
s ian hopes placed in education, espe- 
sf ally scientific education, are un- 
?alistic and likely to result in frus- 
•ation. But any missionary expres- 
on of caution is readily seen as 
aother of the white man's attempts 
i|> retard the black man, to deny 
ibfim the powers exercised by the 
hite man in the development of 
atlis own civilization. 
i On the other hand, he seeks re- 
risal against the white man. Un- 
fortunately — though not surprising- 
— certain Africans have been un- 
ole to escape or overcome the 
tterness of the past. The history 
: slavery, exploitation, mutilations, 
scrimination, and Western arro- 
ance has left its bitter and costly 
Ml, God forbid that these reprisals, 
*;iese acts of reassertion, should yet 
Ko i (press themselves in the excesses 

of violence seen in certain other 
parts of Africa. 

Laurens van der Post, a white 
South African, in his book The Dark 
Eye in Africa (Morrow, 1955) states 
that "The conflict in Africa is, at 
heart, a battle about being and non- 
being, about having a soul of one's 
own or not having a soul at all." 

Again he says, "On the world 
level of international affairs this 
unrest expresses itself in a sense 
of conflict, physical and spiritual, 
among those races and groups who 
believe that they have been unfairly 
denied the opportunity of being 
themselves, and who now conse- 
quently fight back against the cir- 
cumstances and people whom they 
blame for the long-sustained denial." 

Patrice Lumumba made a similar 
point in his still moderate book, 
Congo My Country (Pall Mall, 
1962): "What we have to avoid in 
our country is false nationalism; 
the cramped nationalism which con- 
ceals forms of racialism and hatred 
for those of another race. . . . This 
struggle against racialist national- 
ism can only be effective if we are 
able to abolish its cause. . . . The 
nationalism displayed by the Afri- 
cans is often, if not always, the 
result of provocations and injustices 
from which they have suffered. . . . 
We see that reactionary nationalism 
is always the price paid for a racial- 
ist policy. . . . The racialism of the 
colonized people is always preceded 
by the racialism of the colonizing 
country. It is always the stronger 
man who blazes the trail and the 
weaker only follows." 

The white man in the Congo to- 
day, including the missionary, will 
reap some of this bitterness, regard- 
less of his own character. With the 

African suddenly in political control, 
many difficult and annoying inci- 
dents occur that are hard to under- 
stand. The comment is frequently 
made about some action of the new 
government or of a particular of- 
ficial that it is absolutely ridiculous, 
that it doesn't make sense — with 
perhaps a shrug and a comment 
that this is the new Congo! 

When an official who can hardly 
read demands what appears to be 
an unjust and exorbitant customs 
fee, or when a visa authorization — 
that requires no further processing 
or checking, but only a stamp and 
a signature which could be complet- 
ed in five minutes — is withheld for 
a month, the missionary's patience 
may run thin. But how often in the 
past has the black man been forced 
to accept discriminatory decisions 
he couldn't understand, and how 
often even today must he wait end- 
lessly in line when the white man is 
given preferential treatment? 

Again, how ridiculous when a 
jeepload of police, flaunting their 
powerful new weapons, descend 
upon a white person who is suspect 
or who may unwittingly have com- 
mitted a minor traffic violation. 
But how many years and years was 
the black man not only policed by 
the white European, but policed ar- 
bitrarily with strict curfew and pass 
laws that applied only to those of 
dark skin? 

Or take the missionary after a 
long hot journey finally arriving at 
the river ferry only to be told that 
the ferry is not taking white per- 
sons that day. It seems ridiculous 
does it not? But is this really an ab- 
surd action? Isn't the black ferry- 
man saying by his act, "I have been 
arbitrarily ruled by the white man 
for many years and have often been 
forced to wait patiently because I 
was black, treated as a child; now 
we are independent, and I am a free 
man, a citizen of the Congo, and 
now I will remind you who are a 
white foreigner that you can no 
longer order me about as a thing"? 

Such actions must be seen at least 
in part as reassertions of human 
dignity. As in the case of the per- 
son with twisted psychological ex- 
periences, such "ridiculous" acts 
must be understood for what they 
mean to the person in terms of 
psychological dynamics. Any sym- 
bols of authority are extremely im- 
portant to many of the Africans in 


positions of new responsibility, and 
these symbols are guarded compul- 
sively. From the Christian these of- 
ficials deserve understanding and 
respect. The thing that should grieve 
us as Christians about such expe- 
riences in which the African ex- 
cessively asserts his authority is 
the reminder of the long history of 
injustices and not the blow struck 
at our own pride. 

Then there are the more violent 
acts of reprisal and reassertion as 
they happened during the throes 
of independence and as they con- 
tinue to happen in some areas to- 
day — the burglaries and holdups, the 
rapes, beatings, and murders. The 
Leopoldville community has recently 
experienced a substantial number 
of such acts, though the particular 
motivation is often not apparent. 

For a measure of understanding, 
though obviously not for justifica- 
tion, we must even here recall the 
history of brutalities perpetrated by 
the Western white man, lest we 
pharisaically express our horror at 
the barbarism of the African. 

Ritchie Calder reminds his read- 
ers of this with regard to certain 
cruel acts of the Balubas after in- 
dependence. "When a haggard Irish 
captain (UN) described to me in 
horror how he had seen hands, 
black and white, hanging from the 
belts of the Balubas, I might have 
reminded him (but did not) that 
just about seventy years ago that 
practice was started by Leopold's 
white agents and that such mutila- 
tion was not traditional." 

The frightening thing is not only 
that what a man soweth he shall 
also reap, but that the seeds of 
wrath sown by one generation shall 
be reaped by the children and chil- 
dren's children. And in this his- 
torical view the cup of revenge in 
the Congo is far from full. 

To counter the above by pointing 
to all that has been done — econom- 
ically, medically, and educationally 
— for the African by the Belgian 
colonialists and the white mission- 
aries is not enough. Even the doing 
for others can be in a spirit that 
will reap eventual reprisal rather 
than lasting appreciation. 

Laurens van der Post relates the 
following telling incident from the 
independence developments in In- 
donesia: "I shall never forget a sad, 
embittered moment after the war 
when the Dutch leaders in Java real- 

As white men in the Congo we have a heavy burden 
proof as we seek real brotherhood with the African. lis 
a saving factor, as a seasoned African pastor recently 
served, that the Congolese have a strong quality of 
tience — patience born of suffering. But the forces 
human history will not let us Westerners indulge in tl 
quality of patience much longer. 

ized for the first time that the de- 
sire of the Indonesians to see them 
leave those lovely emerald islands 
of the East was no passing emotion 
and that their empire, the third 
largest in the world, was tumbling 
down about them. I remember the 
governor-general turning to me and 
saying, T cannot understand it. Look 
what we have done for them. Look 
at the schools and the hospitals we 
have given them. A hundred years 
ago the population was only a few 
millions, today it is nearly sixty 
million. We have done away with 
malaria, plague and dysentery and 
given them a prosperous, balanced 
economy. Everyone has enough to 
eat. We have given them an honest 
and efficient administration and 
abolished civil war and piracy. Look 
at the roads, the railways, the in- 
dustries — and yet they want us to 
go. Can you tell me why they want 
us to go?' And I felt compelled to 
say, 'I think I can: I'm afraid it is 
because you've never had the right 
look in the eye when you spoke to 
them.' " 

The surprising thing in the Congo 
really is the vast reservoir of good 
will that exists toward the West- 
erner, when the African is but given 
a chance to respond in mutuality. 

Moral Evaluation 

Our human inclination is to look 
on these historical developments and 
their current effects in terms of such 
moral notions as responsibility, 
guilt, blame, justice, and justifica- 
tion. And, in these terms, there is a 
sense in which the white man bears 
the heaviest responsibility for the 
seeds of wrath that have been sown, 
for the simple reason that he was 
generally in control of the events 
described. It was he who took ad- 
vantage of the black man rather 
than vice versa. Furthermore, the 
white man had a background of cul- 
ture and Christianity that should 
have made him more sympathetic 
toward his fellowman. There is a 


temptation to counter this obser^^i 
tion with the faults and barbari 
of the Africans, but we must 
look to ourselves as Westerntjfc, 
remembering the centuries of Ch* 
tian nurture that are ours. 

But the game of tracing our pi 
ent problems and faults to certi 
historic conditions has no end 
chain of conditions is an end 
one. We must understand the 
torical background to foster a s; 
pathetic view of present actions A 
to work more intelligently to a s< 
tion, but this alone is not enouj. | 

From a moral point of vi| 
though we may broadly speak 
the white man's guilt, we can harli 
place blame on the post-indepe 
ence missionary for the discrif 
natory acts committed by a Poi 
guese slave trader or a Belg 
gendarme. Such would be a rait ( 
view of morality. And yet it n / 
well be the worth of these ppt i 
actions that the missionary 
reap. We must make a distinction!!- • 
tween the historical or corpoi e 
evaluation and the personal one 

There is a further demonic asp t 
to this problem of placing mc 
blame for one's acts on the e 
of another generation, race, or cli 
Man is not only a link in the ch 
of historical events. Such a vM 
would make us at the same t 
both too idealistic and too fatali)|c (■• 
— too idealistic about our own 
volvement and too fatalistic ab 
possible change (really all mc 
terms would become irreleva: 
Each man also plays his part 
forging the chain. The seeds 
wrath sown in one generation rf^ * 
be multiplied a hundredfold in 
next. And the African official t)|t \>. 
keeps heaping revenge on miss: 
aries because he once flunked 
of a Protestant school, or the bri 
rapist who now claims white woi 
as his right, are not only creatijp 
of the past, but men of sin in 
present moment. 

This is the tragic character i 



January 28, 114 

juman events. Not only is man un- 
jble to break the chains of sin that 
jasnare him from the past, but he 
j; always tempted to compound the 
-rath that he has inherited. Sin 
as a demonic cumulative character, 
he eye for an eye of the Old Testa- 
ient was God's restriction on com- 
pounded revenge rather than a di- 
ine sanction of violence. 
The reassertions of human dig- 
ity can easily turn to an insatiable 
ist for power, revenge, and tyran- 
y — a new situation of injustice, 
his is the tragedy in the life of a 
atrice Lumumba, who began with 
•gitimate aspirations for the Af- 
can's development and independ- 
nce but, in the face of demonic 
pposing forces, ended his life in a 
dlfild rampage of revenge and grasp- 
lg for power. Historically viewed, 
le tragedy lay in the demonic 
wees that opposed him, but in that 
s»hteful moment the tragedy was 
Iso in Lumumba himself as he 
'ifave way to the evils that had been 
reeding in his soul. 
As white Christians we dare not 
Mpspise the African for his faults, 
fiijiany of which have roots in West- 
oi pi "Christian" mistreatment. But 
gin the other hand, our love is not 
ac bunded on the African's blameless- 
m ess — in that case it would be short- 
pi |ved — though the historical view 
uliould give us sympathetic under- 
ending and humility on our own 
art. Rather, we are constrained to 
>ve because the African is one of 
plod's children. We sympathize with 
im because of the bonds of sin 
rtito which he was born and out of 
:1a ur own sinfulness. We have hope 
'Imr him out of the grace of God. 
vi To a collective moral interpreta- 
ti on of the history of events in the 
lis ongo must be added not only the 
1 imension of the tragic character of 
tip and of personal guilt, but also a 
10 imension of grace and faith, 

, t he Chain of Sin Can Be Broken 

s "But where sin was thus multi- 
it lied, grace immeasurably exceeded 
, t , in order that, as sin established 
tl s reign by way of death, so God's 
si race might establish its reign in 
( ghteousness, and issue in eternal 
ru fe through Jesus Christ our Lord" 
m Rom. 5:20, 21, neb). This is our 
;uj>nfidence in the midst of a sinful 
tuation. Man can reach out to a 
racious and forgiving Father. 
The chain of sin can be broken. In 

fact, it was already decisively bro- 
ken through Christ. God in Christ 
took upon himself the wrath of our 
sinful acts. God in Christ wrought 
victory over sin and death. This 
same God is still at work among 
the peoples of the world, especially 
through His children in the church 
— if they will but be faithful. 

We are engaged in a great spir- 
itual struggle against the forces of 
evil, the forces of suspicion and 
fear, prejudice and hate, violence 
and war — the principalities and 
powers of this present age. But the 
Lord God is joined in the battle 
with us, the victory will be His! 

The movements of protest against 
the evils of this present age, strong- 
ly influenced by prophetic Christian 
voices, have overcome the inhuman- 
ity of slavery and the tyranny of 
exploitation and forced labor. With 
the attainment of political inde- 
pendence in the Congo, the political 
paternalisms of the colonial period 
have also' been cast aside. But the 
evil forces manifest themselves in 
new forms. The revolution in hu- 
man relations in the Congo is not 
yet complete. In too few places has 
real brotherhood been attained. 

Those that would seek to exploit 
the revolution for their own selfish 
and bitter purposes are also at 
work. There are such persons and 
groups working within the Congo 
and also from without. If they suc- 
ceed, the revolutionary changes that 
have already been attained will be 
but a prelude to a new period of 
hatred and retaliation, exploitation, 
and violence. 

Alan Paton in his book Cry tfie 
Beloved Country has the old Afri- 
can Msimangu express the follow- 
ing deep apprehension about the re- 
lations between white man and 
black man: "I have one great fear 
in my heart, that, when they are 
turned to loving, we shall be turned 
to hating." 

Perhaps more crucially than ever 
before in Congo history there is 
need for a prophetic Christian wit- 
ness. Not only a voice of protest 
against certain evil practices is 
needed. Today we must do more 
than desist from discriminatory acts. 
We need to build a community of 
deep spiritual unity, a community 
of open communication and mutual 
service — a task peculiarly close to 
the calling of the Christian church. 
We need Christian men and women 

of faith and courage who will break 
through the barriers of race, nation, 
culture, and class that still bar us 
from our brother, even our Chris- 
tian brother. We need Christian pio- 
neers who will not yield to the con- 
formity of this world. 

Each of us in this situation needs 
to begin anew in a spirit of con- 
fession. Many of us may have stu- 
diously avoided any overt signs of 
discrimination, but we nevertheless 
have real struggles with the preju- 
dices of our hearts. This is true of 
both African and the Western white 

Even in our ministries of evange- 
lism and service we are tempted to 
be aloof. We are tempted to preach 
and to serve, but to resist being 
servants — to resist the servant im- 
age of Christ. What we need, as 
George Carpenter put it is "not 
service but servanthood." 

In the present situation of mis- 
sions uncertainty we are tempted 
to seek to guarantee our mission- 
ary presence by the sending of tech- 
nical specialists — teachers, doctors, 
nurses, engineers, etc. Certainly it 
is right that we assist in these areas 
of obvious need, and there is much 
ground for a lay witness through 
such vocations. But we dare not 
make these technical qualities them- 
selves the basis of our relation to 
the African. In the last analysis we 
must build upon those spiritual qual- 
ities which alone can make us gen- 
uine brothers in the body of Christ. 

As white men in the Congo we 
have a heavy burden of proof as we 
seek real brotherhood with the Af- 
rican. It is a saving factor, as a 
seasoned African pastor recently ob- 
served, that the Congolese have a 
strong quality of patience — patience 
born of suffering. But the forces of 
human history will not let us West- 
erners indulge in that quality of 
patience much longer. 

The Christian church must be- 
come a living demonstration of the 
oneness that we have in Christ, in 
spite of the barriers and hostilities 
of this world. As Christians we are 
called to embody the grace and 
power manifested in Christ — even, 
if need be, to accept the wrath of 
cumulated sin without hatred and 
retaliation, in order that Christ 
through His children may continue 
to break the power of reigning sin! 
The Christian community is an in- 
strument of God's grace. 


Aid Planned for 
Paraguay Drought Victims 

The Mennonite Central Commit- 
tee is planning to feed 13,400 Par- 
aguayans, Indians, and Mennonites 
in the drought-stricken East Para- 
guay and Central Chaco areas with 
United States government farm sur- 
plus products. 

Since mcc does not stockpile 
emergency relief food in Paraguay, 
the United States Embassy and the 
Catholic Relief Services agreed to 
loan the necessary supplies so that 
the colonies' urgent request for food 
can be met immediately. 

The emergency feeding program 
will likely continue six months, in 
which time it is hoped that new 
crops can be planted and harvested. 

Plans call for eleven kilos of ra- 
tions for each person every month 
that the emergency feeding is car- 
ried out. Individuals will receive 
monthly eight kilos of flour and/or 
cereals, two kilos of powdered milk, 
and one kilo of vegetable oil. The 
total volume for one month is ex- 
pected to run at 147,400 kilos. Each 
colony's cooperative will supervise 
the distributions. (A kilo is equal to 
2.2 pounds.) 

Although food supplies are avail- 
able, the cost of inland freight from 
Asuncion to colonies must be paid. 
mcc has offered to share expenses 
with the colonies. 

Colony leaders recognize that 
their Paraguayan and Indian neigh- 
bors need help but are unable to 
do much with their own limited re- 

sources. They fear that unless as- 
sistance is provided at once, general 
discouragement may result in a 
heavy exodus of Mennonite settlers. 

mcc South American director 
Frank Wiens thus describes the situ- 
ation in the Chaco and East Para- 

"Since their arrival in the Chaco 
in 1927, colony leaders report this 
to be the worst year as far as 
drought is concerned. There have 
been four previous droughts: 1941- 
42, 1944-45, 1948-49, and 1961-62, all 
of which resulted in serious crop 
shortage. The present situation ap- 
pears considerably worse. For lack 
of suitable rain since last June al- 
most nothing has been planted. The 
little that was planted dried up for 
lack of water. Even if rain should 
come at once, it would be four 
months before manioca and sweet 
potatoes could be harvested. Last 
year's supply is entirely exhausted. 
Cash crops such as cotton, peanuts, 
castor beans and kafir could hardly 

"The problem is made even more 
complex by the fact that the Indi- 
ans in and around this area are still 
dependent upon. Mennonites. Even 
those who are learning to farm, are 
marginal producers in a normal 
year. This year they too are missing 
an entire planting season. Another 
group are some 1,100 Paraguayan 
neighbors many of whom are squat- 
ting along the Ruta Trans Chaco 

and have come in during the it 
two years. They likewise have lo 

"The Friesland and Volen<in 
colonies request food for 2,050 '. r- 
aguayans and 600 Mennonites. le 
principal crop is field corn, and a 
cause of inadequate rain during le 
growing season, the crop will ae 
extremely poor. Volendam talk jf 
a near 100 percent crop fail e 
Friesland estimates they will et 
only twenty-five to thirty per it 
of a normal yield. Paraguyan: in 
the area depend heavily on bana 
manioca, and meat for their 'it 
Last winter's frost ruined mos Df 
the bananas. The frost and droi it 
prevented planting sufficient rr ii- 
oca. Last year's supply is dwindfjig 

The Mennonite Central Commlfee 
has already committed $5000 f ra 
emergency funds toward in id 
freight. Contributions for this o 
gram should be made through ae 
Board of Christian Service, 22 
Main, Newton, Kan. Designate ie 
donation for the Paraguay droifpit 


The mcc Voluntary Service de\ I 
ment's major new thrust for [M 
will be the initiation of a teac ijj 
program aimed at inner city sell >ljj 
with high Negro enrollment. 1^ 
least ten elementary teachers H 

56" January 28, »4 

NINETY HOMES IN HAITI are being built by Mennonite Disaster Service volun- 
teers. Marvin Landis and Phares D. Martin with two Haitian assistants and 
others produce cement blocks to build the one-room row houses for the hurricane 
victims of Costes de Fer, a coastal town. The hurricane-proof homes will be 
completed by the end of February and before the rainy season begins. Four 
disaster teams have worked on this project. 

e needed the first year. Junior and 
?nior high teachers can also be 

Cleveland, Ohio, where the Super- 
ltendent of the Cleveland Public 
chools has requested the placement 
f teachers, has been selected as the 
rst city in which to begin. Should 
le new venture succeed, it is prob- 
ble that this program will expand 
> other urban areas in the coming 

The proposed Teachers for the 
mer City program is not an acci- 
?nt. Rather, it is based on the con- 
iction that the race problem in the 
nited States is not restricted to 
te South and that one of the most 
rgent problems among Negroes 
nd other immigrants to Northern 
ties is education. 

i Northern cities with large Negro 
apulations and with a great need 
ir teachers in the depressed areas 
!E the inner city, and cities which do 
, at require certification from their 
|vn teachers colleges, are prime 
^oices for the expansion of this 
, -ogram. 

j Mennonite Central Committee will 
, ive careful attention to orientation 
. eluding not only the usual two 
1 eeks at Akron, but also a three- 
jj eek or longer concentrated study 

mrse on the problems of education 
s l the inner city. It is planned to 

grange the orientation to grant 
' ime academic credit. 
rt Volunteers will receive full main- 
tenance and support as well as an 
a ''lowanoe of fifteen dollars a month 
c ie first year and twenty-five dollars 
st month the second year, 
"j All volunteer teachers will be 
m msidered mcc workers on loan to 
He Cleveland Board of Education. 

caching assignments to a specific 
aI leveland school will be made by 

e Superintendent's office in con- 

iltation with mcc. Although teach- 
' g in several schools, it is likely 
b at the volunteers will be housed 
a unit. 

e Write to the Mennonite Central 
w )mmittee, Personnel Office, Akron, 
I-, for additional information. Ap- 
ications should be received at mcc 
Y March 15. 


1 ie deadline for the Mennonite 
ct >ng Festival Society's sixth an- 
imal hymn contest is Feb. 15. This 
t 'ar's contest consists of writing a 
i 'mn tune for one of the winning 

texts from the 1963 contest. Hymns 
will be judged by the Hymn Society 
of America. Further information 
may be obtained by writing: Hymn 
Contest, North Newton, Kan. 


The Institute of Pastoral Care will 
sponsor fifty-one summer schools 
for pastors this year. Special train- 
ing is given to ministers in the pas- 
toral care of the sick. Cost is $75 
for a six weeks session and $150 
for twelve weeks. In most cases 
room and board are extra. 

Six different theological seminar- 
ies share in the program. Training 
is given in general or mental hos- 
pitals as well as in correctional in- 
stitutions. Fall and winter programs 
are also available. 

Additional information may be se- 
cured from John I. Smith, Execu- 
tive Secretary, Institute of Pastoral 
Care, Box 57, Worcester 1, Mass. 



Two tours during Spring will take 
Mennonites to either South America 
or Europe and the Holy Land. 

Arranged by Menno Travel Serv- 
ice, the South America tour leaves 
from Miami on March 5. After visit- 
ing the major cities of lower Latin 
America, the group will visit Men- 
nonite missions such as Cachipay. 
Colombia, and the Mennonite com- 
munities in Uruguay, Paraguay, and 
Brazil. The group returns to Miami 
on April 3. 

The Holy Land Tour leaves from 
New York on April 7. Twenty-one 
days will be spent in the Middle 
East and twenty-three in Europe. 
The Holy Land portion visits im- 
portant Christian historical places 
as well as some scenes of Menno- 
nite activity. Sites in Near East in- 
clude Egypt, Lebanon. Damascus. 


Jericho, Qumran, Jerusalem, Beth- 
lehem, Galilee, Tel Aviv. The Euro- 
pean itinerary is more general, but 
it will give an opportunity to visit 
Mennonite communities. Tour con- 
cludes on May 20. 

J. M. Klassen, Winnipeg, is the 
leader of the South American tour. 
Leader of the Holy Land and Eur- 
ope tour is David Habegger, Upland, 
Calif. Klassen is executive secretary 
of the Canadian Mennonite Relief 
and Immigration Council. Habegger 
is pastor of First Church, Upland. 

Menno Travel Service is also con- 
ducting other tours: Russia, July 13- 
Aug. 25; Mexico and Central Amer- 
ica (July 24- Aug. 21) ; and Europe 
(Aug. 1-Sept. 5). Further details on 
all of these tours are available from 
Menno Travel offices in Winnipeg; 
Newton, Kan.; Goshen, Ind.; or 
Akron, Pa. 


The French National Assembly has 
at last passed a bill giving consci- 
entious objectors legal status. Vari- 
ous church groups and individuals 
have long pressed for such legisla- 
tion. Although the general feel- 
ing is that the legislation does 
not go as far as wished in granting 
rights, it is generally considered 
better than nothing. 

As passed, the bill incorporates 
some of the harsher amendments it 


The General Conference Mennonite 
Church missed its budget goal for 
1963 by $87,000. The figure was al- 
most familiar. In 1962, Conference 
congregations had contributed $81,- 
000 above the 1962 budget. So re- 
ceipts for the two years almost bal- 
ance out, lacking $6,000. 

The budget for 1964 will again run 
higher than previous years in that 

had been hoped would be deleted, 
notably the one requiring conscien- 
tious objectors to do a period of 
civilian service twice as long as 
members of the armed forces. 

However, the amendment which 
would have deprived conscientious 
objectors of the right to postpone 
their service until after they have 
finished at university, was cut in 
the final version. 

At present there are some 100 
conscientious objectors serving pris- 
on sentences, because of refusal to 
do military service, the majority of 
them for religious reasons. 


Martin E. Marty, Lutheran leader, 
says in connection with the spir- 
itual needs of inner city areas: "At 
the moment, church strategy in- 
volves convergence on areas of min- 
imum need." That is, denominations 
tend to build new churches in sub- 
urbs instead of concentrating on 
areas with the greatest number of 
problems and the most urgent needs 
— city slums. 

The same attitude, points out An- 
drew Shelly, executive secretary of 
the Board of Missions of the Gen- 
eral Conference Church, is true of 
many evangelistic efforts. A congre- 
gation may support a radio broad- 
cast which is only one of 300 other 
religious programs heard in the 

all budgets for the Conference 
boards have been increased slightly. 
The budget for Mennonite Biblical 
Seminary has been added to the 
Conference budget. The sum for this 
year is $1,493,205 as compared to 
$1,322,240 for 1963. 

The report for 1963, compared 
with 1962 is as follows. 


Missions $ 
Christian Service 
Educ. and Publ. 
Business Admin. 
Menn. Biblical Seminary 

1962 % 
909,624 (108) 
250,819 (116) 
84,524 (89) 
15,872 (56) 

1963 % 
900,662 (97) 
230,186 (91) 
87,736 (91) 
16,454 (38) 

1962 1963 

840,000 $ 931,200 






$1,260,839 (107) $1,235,038 (93) $1,179,600 $1,322,240 $1,493,205 

Notes: The Board of Business Adminis- 
tration budget will not be promoted sep- 
arately this year. Its equivalent of $49,000 
has been pro-rated to the other conference 
boards and the seminary following a pro- 

vision In the Conference constitution. An- 
other constitutional provision calls for the 
inclusion of the seminary budget In the 
Conference budget, an action taken for 
the first time this year. 

area every day; in contrast, 
Board of Missions borrowed mor 
in 1963 to continue a radio brof 
cast in Miyazaki, Japan, whichjs 
one of three Christian prograj: 

Similarly, an American city rrl 
feel it has a shortage of doctcl 
points out Shelly, while at the sale 
time in the Congo, a number jrf 
doctors approximately half I 
number of those serving Wichjl, 
Kan., serve Congolese in an afl 
nearly as large as the Central Stais. I 

In other fields the same tends! 
be true, says Shelly, and ChristiJ 
have not yet wholly caught 
vision of directing their maxir 
efforts to the area of greatest n 
Church congregations are still fa 
voting too much time, effort, M 
money to things they themselps 
"really need" or are sponsor^ 
evangelistic efforts in already wU 
churched areas, instead of work 
in areas of greatest challenge 


Two new Mennonite congregatijis 
were begun this past fall in wicjly 
separated parts of the world. BHi 
began in cities near older MeijiO- 
nite settlements. One was in Bfl 
Switzerland, and the other in M 
ristown, Pa. 

The Bern congregation was |fr- 
ganized on Sept. 2 as the result 
decision made by the Swiss corjfr 
ence a year earlier. Paul Baum.m 
a Swiss theological student was L 
sen to lead the congregation. J 
mann is now studying at Menno 
Biblical Seminary, Elkhart, Ind 

Members of the Bern church c 
cil are Isaak Zuercher, presid 
Charles Amstutz, deacon; V 
Schmied; Christian Widmer; 
Gottfried Fuhrer. 

Hans Ruefenacht, an elder f|ro|^ 
Emmental has been leading the 
gregation according to a reports;'! 
Samuel Gerber, Bienenberg. 

The organization of the Nornfci 
Community Church in a suburftj 
Norristown has been led by ftl 
Eastern District Mission Comml 
represented by Paul Hunsbeiil 
John H. Kulp has been selected 
serve as the pastor. Services bit 
on October 20. Members of the dp 
Church, Lansdale, Pa., are gifcj 
special help in the formation oljp 



January 28, jp 




1965, July 10-16— General Confer- 
ee, Estes Park, Colo. 
Jan. 23-25— Canadian Board Meet- 
gs, Winnipeg. 

Feb. 4— Lecture by Harriet Fitz- 
rald, Bluff ton (Ohio) College. 
Feb. 9-14 — Lenten Services, War- 
n Street Church, Middlebury, Ind. 
Herbert Fretz, speaker. 

Jan. 27 — Eastern District January 

nference meeting. 


Jan. 26-March 8— School of Mis- 
>ns and School of Peace, Sunday 
enings, Bethel College, North 
?wton, Kan. 
i^Feb. 4-7 — Western District and 
uth Central Ministers Conference, 
ssston (Kan.) College. David 
hroeder, Paul Miller, and John R. 
umaw, speakers. 

Nancy Briggs, First Christian 
lurch, Rupert, Idaho, to Larry 
Her, Faith Memorial Church, 
Jler, Idaho, on Dec. 29. 




The Mennonite Editor: I was 
lazed about the first two parts of 
i article of Mr. Elmer Neufeld on 
J Congo. I do not know how many 
:ades Mr. Neufeld has been in 
: Congo; I wished someone else 
d given a more mature account 

the background of the Congo 
uation. Here are some statements 
lich should not have been pub- 
led in The Mennonite without 
'ther elaboration or proof: "Leo- 

David Habegger, 
J. M. Klassen, 
(News: Spring Tours). 

Clifford Fast, Glendale Church, 
Lynden, Wash., to Jane Olthoff, Sar- 
coxie (Mo.) Bible Church, Dec. 22. 

Joan Heinhold, Congerville (111.) 
Church, to Terry LaConte, East Pe- 
oria, 111., on Dec. 29. 

Janice Seibel, Faith Memorial 
Church, Filer, Idaho, to Jay Hanne- 
baum, Lutheran Church, on Dec. 26. 


Congerville (III.) Church, on Dec. 
29: Paul Miller, Byron Miller, Dan- 
iel Adams, Kayle Dosher, Gail Grie- 
der, Melba Gant, Carrie Adams. 


Paul Boschman, missionary on fur- 
lough from Japan, is attending a 
semester of work at the Institute 
of Church Growth in Eugene, Ore. 
This school, headed by Donald Mac- 
Gavran, is attended by missionaries 
from various denominations who 
seek to study the work of the church 
all over the world, with special ref- 
erence to growth. 

Harold Jantz, Virgil, Ontario, has 
been appointed editor of the Men- 
nonite Brethren Herald (Winnipeg) 

pold's rule was ruthless. He had to 
borrow large sums of money at 
first, but no one will ever know 
how much he personally made out 
of Congo. . . . Their attitudes [of 
the Catholic priests] and practices 
tended toward the imperialism of 
the European traders. . . . Unfortun- 
ately — perhaps in part fortunately 
[?] — we have few details of this 
early history [of slave trade] and 
those records we have are from 
the hands of ["] obviously ["] parti- 
san Europeans. . . . But for nearly 
four centuries, the white man fos- 
tered the idea that one man can 
hold his brother as private property 
.... Under the guise of an inter- 
national association, ["]supposedly 

by the Canadian Mennonite Breth- 
ren Conference. He will begin his 
duties on September 1, succeeding 
Rudy H. Wiebe, former editor and 
author of the controversial (for 
Canadian Mennonites) novel, Peace 
Shall Destroy Many, and interim 
editor Peter Klassen. Jantz is an in- 
structor at Eden Christian College. 

Arnold Regier, Newton, Kan., con- 
ducted a pastoral care workshop in 
Greensburg, Kan., on Jan. 13, for 
physicians, ministers, and hospital 
personnel. The program was spon- 
sored by the Kiowa County Memo- 
rial Hospital, an institution admin- 
istered by the (Old) Mennonite 
Board of Missions and Charities. 

Rosemary Wyse, Archbold, Ohio, 
is in the midst of a special Volun- 
tary Service assignment. Last sum- 
mer she went to Colombia and 
taught in the General Conference 
school in Cachipay. Later she went 
to Ibague in Colombia and reorgan- 
ized the library of the normal school. 
On January 6, she left for Monte- 
video, Uruguay, to help organize the 
library at the inter-Mennonite Bib- 
lical Seminary. 

["] with philanthropic and non-po- 
litical interests, and with Stanley as 
its agent, Leopold pressed his 

I feel that Tlie Mennonite should 
be more critical in accepting 
and printing manuscripts of this 
type. If an author generalizes or 
condemns foreign nations or peo- 
ple, he should be able to prove his 
accusations. The Mennonite, how 
ever, is hardly the place to fight 
this out. I rather would have read 
an account on Mr. Neufeld's per- 
sonal impressions on the Congo, in- 
stead of some indigested half-truth 
copied from a few books in the Eng- 
lish language. Adalbert Goertz, ■>"".> 
Dover Drive, Boulder, Colo. 


Stewardship and the 
Church Credit Union 

The beginning of a new year is an 
appropriate time to reflect on past 
experiences and examine attitudes 
and concepts. Invariably at this 
time of the year the number one 
problem for many of us is meeting 
the family budget because it has 
been depleted by taxes and heavy 
year-end spending. It is a time for 
self-examination and planning for 
better future performances. It is a 
time to take account of our steward- 
ship to see if it can be improved. 

Stewardship may be defined as 
management of life. Good Christian 
stewardship means, then, manage- 
ment for divine purposes every facet 
of life of which we have control, or 
every gift with which we have been 
entrusted. Often we associate Chris- 
tian giving with our concept of stew- 
ardship. Certainly generous Chris- 
tian giving is involved in Christian 
stewardship. It is probably the pre- 
requisite for good stewardship. How- 
ever stewardship involves much 
more than giving. It involves the 
total area of life. How we earn, 
how we invest, how we spend, how 
we give time, talent, and money is 
the essence of stewardship. 

To most of us stewardship con- 
notates primarily financial or money 
matters. The Christian's attitude 
and use of money is much more 
vital than many are willing to ad- 
mit. Jesus speaks more about money 

Editor, Richard F. Graber, Moundridge, Kan. 


and man's relationship to it than 
perhaps any other subject. The key 
to man's Christian faith and life 
is revealed by his use of and atti- 
tude toward money and property. 

The Apostle Paul in the Epistles 
has a number of things to say about 
the Christian's attitude and use of 
money. In 2 Corinthians 9:7 the ad- 
monition is expressed that a Chris- 
tian is to give "not reluctantly or 
under compulsion, for God loves a 
cheerful giver." 1 Timothy 6:10 
reads: "For the love of money is 
the root of all evils." And 1 Tim- 
othey 5:8 says, "If any one does not 
provide for his relatives, and espe- 
cially for his own family, he has 
disowned the faith and is worse 
than an unbeliever." 

There is little doubt that one of 
the crying needs of our materialistic 
age is a proper concept of Christian 
stewardship and a right use of 
money. Only to the extent that 
church people use their money and 
property for right purposes can 
they fulfill their divine purposes. 

One of the great movements of 
our time that has done much to help 
people of all income groups to solve 
their financial problems is the credit 
union movement. Church and com- 
munity credit unions can help on a 
functional basis to promote thrift 
and a better sense of stewardship. 

The credit union movement start- 
ed about a century ago in southern 
Germany and from there spread 
into many countries. The first Amer- 
ican credit union was organized in 
Canada in 1900, and shortly there- 
after a number were organized in 
eastern United States. Today, many 
thousands of credit unions are oper- 
ating all over the world. This move- 
ment is probably making its great- 
est contribution among people with 

limited incomes. 

Credit unions are organized amig 
people with a common bond sue" 
people working for the same 
ployer, living in the same com 
nity, attending the same churchj>r 
having the same profession. M fi- 
bers save money together and frB 
this pool of savings make loansj 
one another. In this way the cr< 
union encourages thrift and ere 
loan capital for provident and 
ductive purposes for its membjfe 
All credit unions must have a cH 
ter from either a state, provincjil, 
or federal government and be p" 1 
amined regularly. 

There are over 1500 church cr 
unions among many faiths in 
United States and Canada, 
church credit union is owned 
operated by the church memt 
themselves, but it always rem 
an independent organization wit| 
the church. All members of 
church group including childre 
all ages are eligible to join 
bers by mutually serving each o 
in this helpful way help to stren 
en the tie of church fellowship. 

The credit union is not a busi 
in the usual sense because it 
service organization that exists 
ly to help its members. It is 
operated primarily for profit bu 
answer needs both in case of e: 
gencies and in the everyday aff 
of life. It can save members 
hundreds of dollars by provi 
reasonable interest rates on lo 

The credit union encourages 
tematic thrift and the wise us 
credit. This is especially true of 
dren and young people. It 
exerts a strong moral force ag 
improvidence and irresponsible nftj 
ey habits within the member™ 
group. A church group with a crW 
union can solve many of the p 
lems of daily living and can t< 
its people, especially youth, the b 
facts of stewardship. 

More information about credi 
ions can be obtained from Mu 
Aid Services of the Board of C 
tian Service. Perhaps local 
nonite Men should familiarize t 
selves with the organization 
operation of credit unions so ftj 
can promote local church, corrM 
nity, or conference wide creditB 
ions. It is our conviction that cm 
unions can serve our Mennonite I 
stituency in the same manneiH I 
Mennonite Insurance Societies. I 


January 28, ll 

[ Peculiar Man Named Jesus 


ftj isus was a peculiar fellow. 

Oh, you don't think so? You re- 
m|nt my saying He was? If you do 
sent it, that may be good or it 
ay be bad. You may like to think 
Jesus as a nice, harmless do- 
ioder who was more or less like 
ost of us. That's bad! 
Jesus wasn't like most of us. He 
isn't nice, if by nice you mean 
sygoing and harmless. He drove 
joney-changers from the temple, 
e declared He had come not to 
ing peace but a sword — to de- 
I and that a person hate his family 
id love Him. He condemned the 
it ce, respectable people of His day: 
; called them names — "hypocrites." 
Or you may resent my saying 
at Jesus was peculiar because you 
ink of Him as the one normal, 
tural fellow who ever lived. That's 
i,|od! We can agree on that. But 
Hat's exactly what made Him pecu- 
mir. It really boils down to our ad- 
sijjitting that Jesus' healthy whole- 
, fjmeness was so much unlike our 
utipkly unwholesomeness that by 
ajjmparison with us He was most 
jajculiar. The other side of this coin 
niys that by comparison with Him 
jj; are horribly peculiar, and that 
real bad. 

^ standard of judgment is involved 
re. By whom or by what do we 
cide who is peculiar or not pecu- 
r? When we say of another per- 
n, "He is a peculiar duck," what 
we mean? That he is different 
)m the rest of us? And does this 
i|t usually mean that we think him 
ferent in a bad sense? We con- 
te ler ourselves normal (whatever 
formal" is) and him abnormal or 
sn subnormal. We are like most 
ler "normal" people. He is un- 
e us normal folks. Therefore, he 
peculiar; in a bad sense, 
j Do we mean this when we say 
sus was peculiar? Hopefully we 
n't! Our standard for judging 
sus peculiar involves our compar- 
T Him with ourselves, to be sure, 
t to declare Him peculiar, if we 
My are Christian, involves a God- 
i ented standard of judgment. 
5us was peculiar in that He was 
like most of us. But His being 


peculiar was not a bad thing. It 
was a good thing. For His being 
peculiar consisted in His being who 
He was supposed to be and what He 
was supposed to be on God's terms. 

Now even if we can admit that 
Jesus was peculiar in this good 
sense, let us be honest enough to 
admit also that His brand of pecu- 
liarity disturbs us. It faces us with 
the uncomfortable fact that we are 
kind of spongy conformists. We are 
afraid to be peculiar — different from 
other people with whom we live — 
because we are afraid other folks 
will consider us peculiar. This means 
that "normal" is defined by most 
of us as being like most other peo- 
ple. And there is something particu- 
larly startling and disturbing to us 
if and when some person comes 
along who is peculiar — peculiar in 
the sense in which we have agreed 
Jesus was peculiar. This is not a 
good commentary on our Christian 
claims. It means we may very well 
be less Christian than we like to 
think, and that we need to look 
rather carefully at Jesus' peculiar- 
ity to see if we really are His dis- 
ciples or just curious tag-alongs. 

That Jesus was considered quite 
peculiar (in a bad sense) by the 
religious people of His day is easily 
observed in some events in His min- 
istry. Let's look at a few of them. 
We will attempt to see why the 
people of Jesus' day considered Him 

Jesus healed the blind. Nothing 
peculiar about that in a bad sense, 
we are wont to say. There wasn't. 
It was peculiar only in its goodness. 
But the people of Jesus' day thought 
Jesus peculiar at this point for two 
or three reasons. For one thing 
blind folks were about as common 
as seeing ones. Most people just 
didn't pay any attention to them. 
Jesus did; He was concerned. He 
was peculiar. 

For a second thing, religious peo- 
ple (the ones who had eyesight) 
were sure that blind folks were 
blind because they were terrible sin- 

L. C. Waddle 

ners. Their blindness was the natur- 
al fruit of their sinning, a getting 
of what they deserved. So, the re- 
ligious people drew their self-right- 
eous robes about them, proud of 
their goodness which assured them 
eyesight, and refused to defile their 
hands with the sinners. Not Jesus! 
He didn't give the blind an essay 
on sin. He healed their blindness. 
He was peculiar. (Read John 9.) 

For a third thing, this upset the 
whole apple cart. It just wasn't the 
customary thing to do. It disturbed 
the status quo. It disturbed cher- 
ished religious ideas. It tore up their 
theology. It confronted them with 
the disturbing possibility that this 
peculiar man named Jesus was more 
than a carpenter from Nazareth. 
He might even be the Son of God, 
the Messiah, one who could demand 
that they accept Him as Lord. He 
was peculiar in a good sense. This 
pointed up the ugliness of their not 
being peculiar, like Jesus. 

Then, Jesus healed on the Sab- 
bath. Bad enough that He should 
heal. But on the Sabbath: Horrors! 
This was to break the law of God — 
according to the religious leaders' 
interpretation of God's law, not ac- 
cording to Jesus. He dared to be 
different, to cut across the popular 
views of His day. The law of the 
Sabbath concerned doing good or 
evil, not with just doing or not do- 
ing, as the interpreters of Moses' 
law insisted. Jesus did the good, 
even on the Sabbath. He was dif- 
ferent. He was peculiar. (Mk. 3:1-6.) 

Jesus even touched the mentally 
ill with His love and concern and 
healing. (See Mark 5:1-20.) He had 
the audacity to value a human being 
more highly than a herd of hogs. 
The majority of the people in this 
incident doubtless voiced the old 
religious platitudes about the in- 
sane man's being insane because he 
was a sinner, and that Jesus just 
should not bother with him. Maybe 
he was insane because he was a sin- 
ner — or insane because other sinners 
had driven him to distraction. What- 
ever the reason, Jesus healed him. 
That made Jesus peculiar. 

What made Him more peculiar 




Margaret G. Hummel 

The symbol of a fish was 
introduced by first century 
Christians. It was used as 
a means of identification 
and a sign guiding men to 
Christian meeting places. 

How absurd 
To be different 
From the crowd. 
Not too loud, 
Not too proud, 
Not too flashy, 
Not too brashy. 
Keep it cool, 
Not too mousy, 
Not a creep, 
But not too neat. 
Take your cue from 
The way they're talking — 
Way they're walking. 
Think like they think. 
Don't stand out. 
Don't be a square, 
Not too long hair. 
Play it safe, man. 
Take it easy, 

Incoherent and even breezy 
Don't take the rap, 
And all that crap. 
Who wants to lead 
And maybe bleed? 
Don't stick your neck out, Silly 
Then you'll know that blissful 
Of never knowing who you are 
Or why you came, and 
Everyone can be the same — 
Without a name. 

was the fact that he healed the 
man at what some folks consid- 
ered a too costly price. A herd of 
hogs got mixed up in the deal. And 
hogs, you know are worth quite a 
bit of money. (Money! Everybody 
wants it. Everybody is after it. How 
much you can make determines how 
successful you are, in the minds of 
all too many of us.) It is highly 
peculiar, in the thinking of many 
folks, to put a higher evaluation on 
human welfare than on money. 
Jesus did. Jesus was peculiar. 

Jesus fed the hungry. Always 
there are hungry people. Most of 
them are hungry because they are 
too lazy to work. This is the way 
many of us well-fed folks figure it. 
Why do we need to concern our- 
selves about feeding the hungry. It 
will cost us a lot of money. It might 
make lazy folks more lazy (Even 
innocent children who can't work 
for bread?). We just won't bother. 
It might upset world economy even 
more. Like the disciples, we would 
have Jesus send them away. Tell 
them to feed themselves. Jesus fed 
them. He was different. He was 
peculiar. (Read Matt. 14:13-21.) 

He accepted God's will for Him, 
completely and without reservation. 
As a boy of twelve years He must 
be "about his Father's business" 
(Luke 2:49). In Gethsemane the 
burden of His heart is "Thy will, 
not mine." Jesus took God's will in 
all seriousness. He was different. He 
was peculiar. 

Jesus declared that the only way 
to save one's life is to lose it. On the 
surface that is contradictory. It de- 
pends on to what you lose your life. 
Jesus made it quite clear that life 
can be saved only if we lose it. 

Jesus laid down His life for His 

sheep. So many of us just go about 
talking about it. Jesus did it. Thank 
God He did. Thank God He was dif- 
ferent. Thank God He was peculiar. 

Now comes the rub. He asks us to 
join Him in this kind of peculiarity. 
Read two selections of scripture on 
this: 1 Pet. 2:9,10; Matt. 16:21-25. 

This week (youth week) we 
asked to push this "peculiar" 
around some. We have to begin 
Jesus, see His brand of peculia 
if we are ever to understand 
meaning of being "the pea 
ones." He invites us to join 
Him in His brand of peculiarit; 

A Good Chance To Be Peculiar 

Marvin Dirks, Jr. 

You probably ALREADY know that the 
1964 Youth Week theme is "The Pe- 
culiar Ones." But perhaps you have 
not considered the possibility that 
you as a young person have a really 
good chance to be peculiar. You 
don't want to be a peculiar person? 
Oh, but you do! Let me tell you 

what I mean. 

A few days ago I was visiting in 
the home of a young lady who is 
the president of her local church 
youth fellowship. I knew her from 
a work camp last summer so I de- 
cided to tease her a bit. The moment 
I walked in the door I asked her 
what she thought it meant for a 
young person to be one of the pecul- 
iar ones. You can guess her sur- 

prise at being met in such a i 
ner. (Oh don't worry, I did say 1 
and ask her how she was enjo 
school.) We had a few moment 
complete silence while she thou 
Then she gave her answer. It 
essentially three parts which 
like to share with you. In what 
is the young person particul 
suited to be one of God's pej 
one of the peculiar ones? 

62 January 28, 

Gayle: Thoughtful silence. 
Me: You know, of course, that the 
ime for Youth Week, "The Pecul- 
r Ones," comes from 1 Peter 2: 
!.0 where it refers to all of "God's 
ople" young and old alike. But, I 
st asked you about young people 
"the peculiar ones." 
(Some more silence.) 
Gayle: The young person has a 
>od chance to be one of the pecul- 
r ones because he is more flexible 
id can more easily make new and 
eative responses to Christ. He has 
5S fixed habit patterns than his 
3ers do. He is peculiarly unat- 
ched to tradition. His responses to 
day's happenings are not so de- 
■rmined by "what we used to do." 
Me: Okay, I'll agree with you on 

Gayle: Well it seems to me that 
e young person has a good chance 

be one of the peculiar ones be- 
use he is looking around at the 
)rld to try to find out who he is. 
j's aware. Young people test the 
urch and the world to see what 
e response is. They test parents 

see what their parents' standards 
e. All this testing of everything 
d everyone has a tendency to 
ake young people peculiarly aware 

who they are and that's good. It 
akes young people sensitive to the 

bad and good parts of the church. 

Me: Some people really get both- 
ered by adults who don't live up to 
what they say they believe. 

Gayle: I guess that doesn't bother 
me too much because I know that 
I don't live up to what I believe all 
the time either. I guess in some 
ways not being bothered by incon- 
sistent adults could be both bad and 
good depending upon how you look 
at it. 

Me: How about the third part 
of your answer? 

Gayle: Well I'd like to say some- 
thing about sensitivity to responsi- 
bility. You know like when you ask 
people to do something for youth 
fellowship, or in school, everybody 
says "Yes, sure I'd love to." But, 
then when it comes time to do it 
they don't know how or they don't 
have time or some other excuse. I 
guess that's kind of like the church 
is sometimes. A lot of people have 
good intentions but then there is al- 
ways something else happening 
which seems more important at the 

So that's about how our conver- 
sation went. What do you think it 
means for a young person to be a 
part of the church? Do you think 
they have a particularly good chance 
to be peculiar? 

}o6 Calls Men Back 

ie Bible repeatedly reminds us 
at although opinions alter, man- 
rs change, creeds rise and fall, 
ere is yet a moral law written on 

Called to be His Servants 

youth prayer calendar 1964 

the tablets of eternity — "Be sure, 
your sin will find you out." 

Such was the warning to be con- 
veyed to Israel. Jeremiah was not 
a man mighty as Elijah, eloquent 
as Isaiah, or seraphic as Ezekiel, 
but one who was timid and shrink- 
ing, conscious of his helplessness, 
yearning for a sympathy and love 
he was never to know — such was 
the chosen organ through which the 
Word of the Lord came to that cor- 
rupt and degenerate age. Why the 
selection of such a man for so stern 
a mission? Ah — it takes a tender- 
hearted individual to deliver with 
force and pathos a stern message of 

Jeremiah was the prophet of the 
broken heart. His is a message rele- 
vant to our times, his is a character 
akin to ours — trembling, yet strong 
through Him who "strengthened 
us." Hugo Peters 



Sex Before Marriage 50 

Christian Community in the Congo 53 

News 56 

Church Record 59 

Mennonite Men 60 

A Peculiar Man Named Jesus 61 

The Peculiar Ones 62 

A Good Chance to Be Peculiar 62 

God Calls Men Back 63 

Editorial 64 


Youth Week is being observed January 
26 to February 2. Comments regarding 
youth are often determined by the age 
of the speaker. So we will not give you 
any clues this time. 


Ellis G. Guthrie, 3 1 7 S. Cherry St., Eaton, 
Ohio, is a minister of the Church of the 
Brethren and a graduate of Bluffton 

Elmer Neufeld, B.P. 3101, Leopoldville- 
Kaline, Congo, is director of Mennonite 
Central Committee program in Congo. He 
is also a member of the Board of Mis- 

L. C. Waddle is the General Secretary 
of Christian Education of the Cumberland 
Presbyterian Church. 

Marvin Dirks, Jr., is Director of Youth 
Work for the General Conference Menno- 
nite Church. 

Claude F. Boyer, one of our consulting 
editors, is pastor of the Mennonite con- 
gregation at Sugarcreek, Ohio. 


Cover, Ralph Crane from Black Star; 50, 
Max Thorpe from Monkmeyer. The poem, 
"The Peculiar Ones" is reprinted from 
Youth Week — 1964, Resource Booklet, 
based on the theme "The Peculiar Ones." 
Published by the National Council of 
Churches. Copyright 1963. Used with 


Editor: Maynard Shelly. Youth editor and 
editorial assistant: Elvera Baumgartner. 
Art director: John Hiebert. Business man- 
ager: Walter D. Unrau. Circulation sec- 
retary: Marilyn Kaufman, 722 Main St., 
Newton, Kan. 67114 

Consulting editors: Claude F. Boyer, 115 
Main Street, Sugarcreek, Ohio; Willard 
Claassen, 722 Main St., Newton, Kan.; 
J. Herbert Fretz, 602 S. 8 St., Goshen, 
Ind.; Robert D. Suderman, 2226 Park St., 
Paso Robles, Calif. 

Second class postage paid at North Newton, 

U J^T^rrT^n /~\ n Pastoral work. The center of the min- 

h\ ister's involvement lies in encounters with 

persons. Paper, pencils, and paper clips 

, , „ „ are props. They, and their mechanical 

by Claude F. Boyer * ,,_ - , 

- - counterparts — the typewriter and mimeo- 

graph — are not ends in themselves. The function they have is to assist in this 
basic and important involvement. These non-personal elements continuously 
make a strong bid for the throne in the kingdom of a minister's time. Occasionally 
they do imprison the minister within the ink-smeared and ribbon smudged walls. 

The heart of a minister's concern lies with people. To carry out this basic 
function calls for person to person encounters. This may take place within the 
home of members, the study or office, or the minister's home. The atmosphere 
may be that of the sick room, the counseling room, prayer room, or a combina- 
tion of any or all. This is pastoral work. It ranks alongside of study and sermon 
preparation in degree of importance. 

Pastoral work is challenging. It is stimulating. It is the kind of activity in 
which the minister comes closest to fulfilling the example of the Lord, as He 
reflected it in His relationships with people. The minister never loses sight of 
this ideal and he keeps before him always Christ's concern for life in general, life 
eternal, and the keen insight and understanding the Master reflected is always an 
inspiration. In pastoral work the minister enters into intimate relationships with 
persons. He shares, counsels, suggests. He identifies. Above all else he listens. 
In this listening he hears more than words. In the process of this relationship 
with people he becomes a two-way channel. He provides an opportunity for the 
human expressions, whatever they may be, to be released. He is also the channel 
through which flows Divine love and grace, which bring comfort, understanding, 
guidance, and those things needed for the growth and development of the person. 
From the pulpit the minister proclaims and teaches. In this person to person 
contact he listens, responds, explains, reconciles, and comforts. He becomes much 
more personally involved. In this relationship being is much more important 
than doing. 

Pastoral work is difficult. It is time consuming. It demands much from a 
man and can be nerve-wracking. It calls for dedication. It demands that a man 
put first things first. It means that a congregation will make it possible for its 
minister to put first things first. The man who really wants to do this necessary 
pastoral work, needs to be freed from the prison of stencils and carbon paper. 
The greater rewards and satisfactions come from the experiences of these personal 
relationships. The Kingdom is built in this way. 

Philip Brooks is remembered for a number of things. He is perhaps recalled 
most often as a happy man leading a happy people. He did little parish work, 
except in calling on people and in counseling. He encouraged and inspired a 
host of men and women. The congregation he served influenced a large area. 
Much of his secret appears symbolically in the statue of himself outside Trinity 
Church. Above the massive figure of Brooks towers the statue of the living Christ, 
with arm outstretched to bless the man of God. Behind Brooks stands the church 
he loved, the church for which he lived. Before him lies the open Bible, from 
which he preached the truth that made men free and strong. Out beyond lor 
miles extends the city he loved. This is a picture of the minister in his pastoral 
work. A lover of the living Christ, of the living Church, of the living Book, of 
the living throng. 













Property values fall when nonwhit< 
move into a neighborhood. 

Nothing can be done to prevent pan 

Minority groups allow property to d 

Conflict develops in mixed neighbo 

White families will not buy homes i 
a community where nonwhites live. 

At twenty points for each correct answer, how mar 
points did you score? For the correct answers, reaj 
this article. 

Myths Aboul 

Real Estate 

Seventeen businessmen and social scientis 
have studied one area of life where America! 
practice democracy poorly. The findings 
their independent Commission on Race a 
Housing are given here as published by t 
American Friends Service Committee in t 
pamphlet, "Homes and Community." 


good community is a place where 
?althy family life is built — with 
ite ?at houses and yards. It has play- 
ounds and good schools. It has 
ubs and civic groups where you 
in share the fun and work of dem- 
ratic society. It has places of wor- 
* lip where you can find spiritual 

A good neighborhood is physical 
ings — houses, schools, streets. But 
is much more. It is spiritual — 
"'iendships, social, and religious life. 
Its biggest asset is its people, 
ley enrich the neighborhood by 
eir diversity — the range of in- 
rests, talents, backgrounds, and 
tints of view they bring to it. 
Diversified neighborhoods have 
)uilt-in" lessons in democracy — 
ssons in the dignity of the indivi- 
lal and respect for his contribu- 
>ns to society. Such communities 
did citizens more secure in their 
lowledge of democracy and better 
Tple to share its responsibilities. 
^1 Yet — where do most neighbor- 
>ods fall short of the goal? A typi- 
.\ neighborhood is probably short 
i the most vital ingredient — its 
ople. It may behave as if it does 
^|)t consider the interests and di- 
'rsity of its people its biggest asset. 
New neighborhoods of one age 
■oup, one economic level and one 
ice, are becoming more common 
ich day. Why? Because of com- 
n(fl unity fears? 

ear of Price Declines 

A rigidly held belief is that prop- 
'ty values will fall when non- 
hites move into a neighborhood, 
he fear persists, yet little factual 
tidence has been available to sup- 
>rt or deny it. Personal opinion, 
'ejudice, and hearsay are often ac- 
ll'pted as facts. 

What did the commission studies 
i'veal about property values? Its 
fpcumentary evidence proves be- 
Jmd doubt that prices need not de- 
ine when Negroes move into a pre- 
ously all-white neighborhood. In 
jjict, they may rise in comparison 
iith prices in neighborhoods which 
Irmain all white. 

i A comprehensive study of prop- 
wty values was conducted for the 
j>mmission by Luigi Laurenti whose 

(idings are included in the volume, 
roperty Values and Race (Univer- 
ty of California Press, 1960). His 
isic research involved twenty 
ighborhoods in San Francisco, 

Oakland, and Philadelphia, where 
Negroes had entered during the past 
fifteen years. 

With each of the three cities he 
studied, Laurenti compared price 
movements in "test" neighborhoods 
with those in similar neighborhoods 
which had remained all white over 
the same period. The price trans- 
actions studied covered a twelve- 
year penod from 1943 to 1955. Over 
9,900 sales prices were analyzed 
comprising about forty percent of 
all the sales during the study period. 
Almost all the neighborhoods con- 
sisted of single-family, owner-occu- 
pied residences and were not near 
other areas of nonwhite population. 

In forty-four percent of the com- 
parisons, prices showed gains which 

ranged from five to twenty-six per- 
cent. Another forty-one percent of 
the comparisons showed no signifi- 
cant change in price behavior. The 
other fifteen percent showed de- 
clines but none were over fifteen 

Put another way. eighty-five per- 
cent of the cases either showed up- 
ward movement or remained stable. 

The results of the studies in these 
three cities are consistent with those 
made by other investigators who 
studied similar areas in Chicago. 
Kansas City, Detroit, and Portland, 

In the volume, Property Values 
and Race, Laurenti concluded: 

"The major statistical findings of 
the present study is that during the 



Why should one assume in advance that a neighbor willjfc 
incompatible because he is of another race or religion? M-J 
mally a newcomer to a neighborhood arrives and is extern) 
friendly courtesies which assure his welcome. Other decisi 
about closer relations are made later. He may either becc 
a best friend or simply another resident of the block. His 
dividuality is respected and his personal life is his private affr.l 

time period and for the cases stud- 
ied the entry of nonwhites into pre- 
viously all-white neighborhoods was 
much more often associated with 
price improvement or stability than 
with price weakening. A corollary 
and possibly more significant find- 
ing is that no single or uniform pat- 
tern of nonwhite influence on prop- 
erty prices could be detected. Rath- 
er, what happens to prices when 
nonwhites enter a neighborhood 
seems to depend on a variety of cir- 
cumstances which, on balance, may 
influence prices upward or down- 
ward or leave them unaffected." 

Factors That Affect Prices 

What factors affect the rise or 
fall in prices? The up or down 
movement of real estate prices is a 
complicated matter to understand. 
Many complex factors must be con- 
sidered and no easy answer can be 

What will the white families do 
if a nonwhite family moves into a 
new area? Will they stay? 

On the other hand, will whites be 
willing to buy in a mixed area? 

What degree of white hostility 
will there be in a neighborhood? 

The potential minority buyers 
must be considered. What is their 
purchasing power and will the de- 
mand be high? 

The price levels elsewhere and the 
degree of transition in a particular 
neighborhood will affect price sta- 

Prices might decline because the 
houses in a community are "white 
elephants" that are hard to sell to 

The attitude of whites is a crucial 
factor in property values. If their 
view of property values is pessi- 
mistic this can help create the con- 
dition they want to avoid. If they 
act on groundless fears and take 
flight the market may be flooded. 

Regardless of other conditions, 
prices will fluctuate on the simple 
law of "supply and demand." 

Improved Properties 

Will minority neighbors maintain 
the property? 

The principal reason a Negro 
family moves into a previous white 
neighborhood is that they find there 

a house that meets their needs and 
desires and is better than they had 
previously. Often they do a better 
job of upkeep than the previous 

If the family has been living in an 
over-populated, run-down, and poor- 
ly serviced neighborhood, that is no 
reason to assume this was what 
they preferred. There was no other 
choice if their opportunities were 
limited to the ghetto. 

Evidence from cities studied by 
Laurenti proves that new Negro 
owners have improved properties 
they purchased from white owners. 
This is one factor supporting in- 
creasing or stable prices in those 

Social' Relationships 

Will social relationships create 
problems? Too often this question 
is answered before meeting the pros- 
pective minority neighbors. 

Why should one assume in ad- 
vance that a neighbor will be in- 
compatible because he is of another 
race or religion? Normally a new- 
comer to a neighborhood arrives 
and is extended friendly courtesies 
which assure his welcome. Other 
decisions about closer relations are 
made later. He may either become 
a best friend or simply another resi- 
dent of the block. His individuality 
is respected and his personal life is 
his private affair. 

Prior judgments against unknown 
persons can perpetuate stereotypes 
which should be replaced by open- 

minded acceptance. Valid decisiisj 
on personal relationships can fjh| 
be made after the newcomers in 
their neighbors have had a chaia 
to know each other in a neighbdy 

Conflict in Neighborhoods 

Will conflict accompany neighl r- 
hood integration ? Most mino .7 : 
citizens have moved into new ne!h- 
borhoods without incident. 

Where there has been conflict jie \ 
responsibility for it has rested m 
those who were attempting to rem 
the newcomer. Unfortunately frit 
instances have been exploited by lie 
press, which universally spotlidm 
conflict in its treatment of neH 
The success story is not news, tm 

One of the commission's stucid 
documented the fact that mijid 
neighborhoods can exist withst 
conflict. The book, Privately Dejif- 
oped Interracial Housing (Um 
versify of California Press, 19(i), 
reports the findings of George m 
Eunice Grier, who made a natiji- 
wide analysis of fifty private hd» 
ing developments built for infl 
racial occupancy. 

The whites who bought in thfl 
communities were average Ami- 
cans and few of them came f rip 
the memberships of organizatillj 
formed to promote racial harmoH 
In every way they resembled peom 
in the general white market « 
housing in the same price rarB 
Some at first admitted doubts abfti 

THE MENNONITE seeks to witness, teach, and build the Christian fellowship within the context of Christian love and freedom. It is published weekly e 
biweekly during July and August at North Newton, Kansas, by the Board of Education and Publication of the General Conference Mennonite Church. So 
class postage paid at North Newton, Kansas. Subscriptions $3.50 per year: foreign $4.00. Send payments and change of address to 720 Main Street, Ne 
Kansas; all other correspondence to Maynard Shelly, Editor, 722 Main Street, Newton, Kansas. Postmaster. Send form 3579 to 720 Main Street, Newton, Ka 

68 February 4, lvl 

pen housing but were persuaded 
y the value of the housing avail- 
ale in these communities. 
Many people around the world 
jard of the rioting which marked 
le move of the first Negro family 
"llito Levittown, Pennsylvania, but 
HI w of them have heard of the suc- 
Jps in integrating the other mam- 
loth Levittown development in 
"lew Jersey. 

J One factor contributing to the 
ijmtrast is the change in public 
pinion. In many communities quiet 
Sij?ceptance of new neighbors is be- 
fli )ming the rule as facts replace 
j"ars. After a series of six success- 
!je intergroup relations workshops 
pr community leaders, the first mi- 
jiprity families moved into the New 
.. 'rsey project. There has been no 
ouble or disturbance. The new 
Jimilies have been invited to partic- 
ulate in churches, in clubs, in the 
p, and in the neighborhood im- 
rovement associations. 

\anic Selling 

0 )j Will one minority family signal 
.; jinic moves? The answer is primar- 
h in the hands of those homeown- 
I "s in the neighborhood. If they 
jJinic and take flight, the homes 
Jiey leave will be available to in- 
Uiming families. 

J The number of Negro families 
|*at can move into a previously 
lf |hite block can be no larger than 
fjie number of families which vacate 
buses in the block. In fact, if white 
it milies replace white families, few- 
Jr homes will be available for Negro 
1 rcupancy. The commission studies 
[jj'und a substantial number of 
[bighborhoods where white families 
ji|)ught homes next door to, or in 
; |ie same block with Negroes, 
j A story from suburban New Jersey 
|( ustrates how a skillful real estate 
4 ,'ent altered his approach when of- 
ring homes in a neighborhood 
[(here Negroes live. Since a pro- 
( j ssional Negro couple bought a 
[pme there two years ago, five 
j )mes in the neighborhood have 
j ?en sold to white buyers. One of 
j e houses is next door to the minor- 
Y family. 

> The real estate agent who sold the 
l,|*st three houses to white families 
ed an imaginative approach. In- 

jead of telling his white prospects, 
inhere is a Negro family in the 
; '?ighborhood," and having them go 

ivay never to return, he experi- 

mented with a new technique which 

He would drive the prospects 
around the neighborhood and point 
out how attractive it was. He'd then 
take them by the Negro family's 
home and say how much they'd im- 
proved their place and how nice it 
looks. He'd remark that this was a 
respected and well-liked family in 
the community. He'd say, "The hus- 
band is an engineer at rca and 
the wife is a trained nurse. They are 
Negro." Then he'd go on to some- 
thing else. 

What Can You Do ? 

The individual must decide, spe- 
cifically, what he can do, for each of 
us can find ways to implement our 
religious ideals and democratic be- 

You and your neighbors and 
friends can form a voluntary as- 
sociation of citizens of different 
races and creeds working for open 
housing and social justice and har- 
mony in intergroup relations. 

You can organize a self-survey to 
determine community attitudes 
toward equal housing opportunities 
in your area as was done in Seattle, 
Washington and Dayton, Ohio. 

You can make known your will- 
ingness to welcome a minority 
group member to your community, 
your school, your organization, or 
your home. You can speak forth- 
rightly for justice and equality. You 
can arrange for discussion on equal 
opportunity in housing. You can sup- 
port nondiscriminatory housing leg- 
islation. You can insist upon an open 
occupancy policy if you rent, sell, 
or buy a home. 

You can influence the housing in- 
dustry. Builders, mortgage lenders, 
real estate brokers, government 
agencies must be encouraged to ac- 
cept the principle of a free housing 
market. They have a moral and a 
social responsibility to do so and it 
is in the economic interest of the in- 
dustry and the nation that the hous- 
ing market be broadened. 

You can help a community make 
a positive response. In Park Forest, 
a Chicago suburb, and Levittown, 
New Jersey, advance planning had 
anticipated the day when Negro 
families would move into the com- 
munity. Municipal officials and mem- 
bers of human relations organiza- 
tions conducted community educa- 
tion campaigns to present all the 

facts. The authorities announced 
their firm intention to "extend the 
full protection of the law to all 
citizens without discrimination" 
When Negro families did move in- 
to these communities they encount- 
ered no difficulty. 

You can create community situa- 
tions where members of different 
racial groups can meet together and 
learn to know one another. In Pas- 
adena, California, and Princeton, 
New Jersey, a series of "coffee 
Matches" provided the opportunity 
for the established residents of a 
neighborhood to meet their new Ne- 
gro and Oriental neighbors in a 
warm and informal setting. Com- 
munity needs such as schools, zon- 
ing, and other civic problems pro- 
vide good opportunities for people 
of different backgrounds to work on 
common problems. 

You can reach out to other citi- 
zens as was done in Burlington 
County, New Jersey; Des Moines, 
Iowa; the San Francisco Bay area; 
Pasadena, California; and suburban 
areas of Boston, where many have 
signed open covenant statements or 
"good neighbor" letters affirming 
their belief that housing should be 
available without regard to race, 
c r eed, or national origin, and wel- 
coming good neighbors without re- 
gard to such facts. Open covenant 
statements and signatures were 
often published in local newspapers 
and distributed widely for the edu- 
cational value. Pasadena called 
theirs "Putting Goodwill on the 
Map" and published a map of the 
area, with each "dot" representing 
a "friendly neighbor." 

A Positive Response 

The motivations which generate 
interest in equality in housing op- 
portunities were succinctly put by 
a couple who prepared to sell their 
home without discrimination in a 
Philadelphia suburban community. 
Some in the community said: "How 
can you do this to us. your neigh- 
bors!" To this the sellers responded 
in an open letter: 

"We are sensitive to your needs 
and worries but we have to be 
sensitive to the needs and desires 
of the individuals who have suffered 
unjust restrictions over many years 
and who right now cannot freely 
look for housing on the same basis 
as we do. They too are our neigh- 



Congo Workers Routed 
by Terrorist Bands 

Violence erupted in Congo in Janu- 
ary. This time Mennonite mission- 
aries were caught in the crossfire. 
All of them escaped, but other work- 
ers were not so fortunate. Three 
Belgian Catholic priests at a nearby 
mission were brutally murdered, a 
Baptist missionary was killed by a 
poison arrow and another wounded. 

Threatened by the guerilla raids 
were the missionaries at Mukedi and 
Kandala. According to reports from 
Associated Press, the buildings at 
Kandala were burned on Thursday, 
January 23. Missionaries there were : 
Harold and Gladys Graber, Pretty 
Prairie, Kan.; Mr. and Mrs. James 
Bertsche, Archbold, Ohio; and Selma 
Unruh, Hillsboro, Kan. 

United Nations helicopters carried 
the Kandala missionaries to Tshi- 
kapa. Also evacuated was the young- 
est Graber daughter, Jeanette. The 
four older Graber children were at- 
tending school in Luluabourg, cap- 
ital of a neighboring province. 

Missionaries at Mukedi had been 
moved earlier when violence at a 

nearby Catholic mission took the 
lives of three Catholic priests. Peter 
Buller, Mennonite missionary from 
Mukedi, helped to bury the bodies of 
the Belgians who had been hacked 
to death with machetes. 

It was at a Baptist mission also 
near Mukedi that Irene Farrell, 
Gerome, Idaho, was slain. Another 
missionary from the station is miss- 
ing and reportedly wounded. 

Mennonite missionaries at Mukedi 
who were evacuated to Kikwit, the 
capital of Kwilu province are: Dr. 
and Mrs. Arnold Nickel, Saskatoon, 
Sask.; Mr. and Mrs. Peter Buller, 
and Betty Quiring, Mountain Lake, 
Minn.; Charles and Geraldine Sprun- 
ger, Schwenksville, Pa.; Elda Ruth 
Hiebert, Elbing, Kan.; Mr. and Mrs. 
Harvey Barkman. They were appar- 
ently moved later to Leopoldville, 
the Congo capital. 

The Associated Press also report- 
ed trouble at a third Mennonite 
station in Kwilu. Bertha Miller, 
Glendale, Calif., a former Congo In- 
land Mission worker living and 

working at Kamayala, reported t 
she had to flee when guerrillas 
fire to the grass. Flames began 
sweep down on the mission bu 
ings. Also stationed at Kamay 
are Mr. and Mrs. Ben Eidse. 

The revolt seems to be a local o 
limited to the small Kwilu provi: 
which is one of two provinces ser 
by the inter-Mennonite Congo 
land Mission. Press dispatches id 
tify Pierre Mulele as the leader 
the revolt. 

Mulele was formerly educat 
minister in the early and short-li 1 
government of Patrice Lumumba|» 
1960. Mulele has also been ass< 
ated with Antoine Gizenga, cun 
ly a political prisoner of the ceni 

The Congo government says tlj 
it has found evidence that Mulej 
band was receiving support from 
Chinese communists. Mulele 
been to Peking. His guerrilla b; 
seem to be following tactics in t) 
raids developed by the Chinese. 

A further report on events 

Harold and Gladjl 
Graber, Elda 
Hiebert, Betty 
Quiring, Selma 


February 4, 194 

larles and Geraldine Sprunger 

Ewilu is expected shortly from Ver- 
: pn Sprunger, field director of the 
ongo Inland Mission. 


he Voluntary Service department 
I the Mennonite Central Commit- 
e is taking steps to assign medical 
prsonnel to the Appalachian Re- 
■ onal Hospitals which have request- 
Ill assistance. 

The United Presbyterian Church 
jl. the U.S.A. served as the agent 

hich made it possible to purchase 
worn the United Mine Workers ten 
jodern hospitals located in eastern 
lentucky, West Virginia, and Vir- 
Inia. Carl Klicka, formerly admin- 
ftrator of St. Luke's Hospital in 
ihicago, began work on December 

as administrator. 
I A thorough survey by a private 
pnsulting firm indicates that the 
pspitals are urgently needed. With- 
iif them the medical services in this 
[ready blighted area would be 
jrossly inadequate. The hospitals, 
pwever, are experiencing difficul- 
jes in getting staff members, hence 
lie request to voluntary service. 
I The people of the region largely 
jiare the attitudes and aspirations 
K Americans elsewhere. If they con- 
Jnue to lag in their social and eco- 
pmic development, writes Thomas 
I. Ford, "It hardly seems reason- 
pie to ascribe all the backward- 
pss, or even most of it, to inade- 
jaate motivation." 

! The southern Appalachian region 
as been defined as an area 600 
piles long and 250 miles wide. It 
I as sometimes been referred to as 
Jie "back yard" of eight to ten 
j ates including most specifically 
; entucky, West Virginia, North Car- 
j ina, Virginia, Tennessee, and Geor- 
|a. The per capita income of the 
| lost depressed counties is only one- 
; >urth of the national average. This 
-its it below that of some countries 
?nerally considered "underdevel- 

Mechanization is the most dis- 
tressing threat to the inhabitants 
of the Appalachian region for the 
three chief ways to earn money — 
mining, lumbering, and farming — 
require less and less manpower. 

The proposed medical unit to the 
Appalachian Regional Hospitals is 
not intended as the set pattern for 
mcc involvement in this region. It 
is hoped that a diversified program 
in the fields of medicine, education, 
agriculture, community develop- 
ment, and handicraft can be imple- 
mented. Care is being taken to co- 
ordinate new projects in the de- 
pressed Appalachian region with 
other Mennonite groups who are al- 
ready active there. 


The Mennonite Central Committee, 
at its annual meeting in Chicago, 
January 17 and 18, voted to invite 
a delegation of three or four 
Russian Baptist leaders to visit 
North American Mennonite church- 
es in 1964. 

The invitation is being extended 
primarily to give the Mennonites an 
opportunity to fellowship with 
Christians from Soviet Union and to 
discuss the subject of biblical dis- 
cipleship and peace. It is also hoped 
that the visit will result in a grow- 
ing understanding between the two 
groups. Hundreds of Mennonites 
still in Russia have affiliated them- 
selves with the Baptist church. 

Plans for the visit are being 
worked out by the executive com- 
mittee and the peace section, in co- 
operation with the Baptist World 



The two Mennonite relief commit- 
tees in Manitoba have purchased 
one carload, (40,000 lbs.) of canned 
meat from a commercial packer to 
be shipped to Hong Kong and Viet- 

Last summer when mcc workers 
in thirteen countries submitted their 
requests for material and supplies, 
one of the major items was a re- 
quest for 779,000 pounds of meat. 
The meat canning projects in Men- 
nonite communities in the United 
States were expected to provide ap- 
proximately 400,000 lbs., so MCC 
was still 379,000 lbs. short. 

The Canadian Mennonite Relief 

Committee and the Mennonite Re- 
lief and Immigration Committee of 
Manitoba launched a joint drive to 
raise contributions in cash and live- 
stock for a Manitoba meat canning 
project. The canning facilities in 
Winkler were offered to do the can- 
ning at cost price and the churches 
were approached for contributions. 
After careful checking it was dis- 
covered that commercially canned 
meats of good quality could be pur- 
chased for less than what it would 
cost to do the canning locally. 

The committees then decided to 
purchase 40,000 lbs. of meat for 
$13,500. Shipped through Seattle, 
half of it will go to Hong Kong and 
the other half to Vietnam. In both 
of these countries mcc has large 
feeding programs. Workers in Hong 
Kong and Vietnam had requested 
250,000 and 200,000 lbs. of meat re- 

The drive for funds for meat con- 
tinues. It is hoped that another car- 
load may be purchased. Contribu- 
tions may be made through your 
regular church and committee chan- 
nels. The cmric office, 104 Prin- 
cess Street, Winnipeg, helped to co- 
ordinate this project. 


Plans are under way for a Puerto 
Rico Reunion commemorating twen- 
ty-one years of Mennonite service 
and mission work in Puerto Rico. 
The reunion will be held in Kansas 
during late July or early August. 
1964. All persons who have ever 
served in Puerto Rico are requested 
to send their names and addresses 
to Justus G. Holsinger, Box 233, 
Hesston, Kan. These should be sent 
in whether or not one plans to at- 
tend the reunion in order to compile 
a complete mailing list. 


New legislation which would permit 
adoption of a child by qualified ap- 
plicants regardless of their religious 
faith, is being considered in Alberta. 

Provincial Welfare Minister, L. C. 
Halmrast. said Alberta's Social Cred- 
it Administration is considering an 
amendment to the present adoption 
law to allow this. 

Under present law a child can be 
adopted only by a family of his 
faith. The only exception is when 
the child's natural mother signs a 


release saying she does not mind 
whether the youngster is placed in 
a Protestant, Roman Catholic, or 
Jewish home. 

Halmrast said 1,600 Roman Catho- 
lic children are available for adop- 
tion. Of these, only 304 are in homes 
where they may be adopted. Of 
1,150 non-Catholic children, 983 are 
in prospective adoptive homes. 

He said the number of children 
in need of homes is increasing rap- 
idly and if homes could not be found 
for them, Alberta would have to 
build an institution. 


The Warren Street Mennonite con- 
gregation, Middlebury, Ind., recently 
purchased a six-acre tract of land 
west of Middlebury. They expect to 
erect a building on the tract this 

Recently their present church 
building was sold to a congregation 
that will worship there under the 
title of Warren Street Chapel. Their 
pastor is Jonas Miller. The two 
groups will share this building un- 
til a new church house is completed. 

The Warren Street Church was 
organized in Middlebury forty years 
ago. The present pastor is Myron 


In Kimpese, Republic of the Congo, 
near the western coast of the Afri- 
can continent, is the Institut Med- 
ical Evangelique, also known as the 
Union Medical Training Center. Its 
importance can hardly be overesti- 
mated in a country where Congo- 
lese have one chance in forty-five 
of getting a doctor when they need 
one, one chance in twenty of get- 
ting adequate nursing care, and one 
chance in sixty of benefiting from 
public health services. 

The Union Medical Training Cen- 
ter was launched in 1949 to train 
Congolese auxiliary medical person- 
nel. Five Protestant missions partic- 
ipated in the Center's founding: 
American Baptist Foreign Mission 
Society, Disciples of Christ Congo 
Mission, Baptist Missionary Society 
of Great Britain, Svenska Missions 
Forbundet (Mission Covenant 
Church of Sweden), and the Chris- 
tian and Missionary Alliance. In 
recent years other missions added 
support, including the Congo Inland 
Mission, in which the General Con- 
ference Mennonite Church works, 

and American Leprosy Missions. 

On December 23, 1963, as part of 
his visit to mission medical schools, 
Herbert Schmidt, of Newton, Kan., 
visited the Kimpese Center. What he 
saw there included 225-bed hospital 
buildings, a leprosarium, and two 
training schools. 

Union Medical Training Center's 
nurses' school opened in 1952. It 
now offers a four-year program lead- 
ing to a diploma which certifies 
competency in both nursing care 
and midwifery, and also qualifies 
the graduate for the responsibility 
of a rural dispensary. At present 
the nurses' school is being upgraded 
with higher entrance requirements. 

The public health officers' school 
opened at the Center about three 
years agb, the first in Congo of its 
kind. It offers a three-year course 
of study and practical training lead- 
ing to a diploma equivalent to sani- 
tarian in the States. 

It has been estimated that to in- 
crease by twenty-five percent a Con- 
golese's chances of getting medical 
care when he needs it, 100 doctors 
and medical assistants, 150 nurses, 

Look to Your Faith 




A book of short devotional meditations 
on challenging tenets of the Christian 
faith. The meditations are selected edi- 
torials of the past editor of The Men- 
nonite. By Jesse N. Smucker, $2.50 

at Mennonite Bookstores 

Berne, Indiana Rosthern, Saskatchewan 
720 Main Street, Newton, Kansas 

and 120 public health workers 
year for twenty years over 
above the number presently be 
trained are needed. To help 
this goal the Union Medical Tr 
ing Center has planned a deve 
ment program which will includ' 
school for medical assistants (m 
cal assistants are needed to filll 
the gap until fully qualified Conj 
lese M.D.'s are available), upgrj 
ing of the present schools, and 
commodation of more students. 

By support of Congo Inland ]\| 
sion through regular mission of 
ings and special gifts, Mennon| 
will have a direct part in the 
ter's development. 


The Joint Exploratory Commitl 
of the four United C h e y e nj 
Churches of Montana and 
Northern Cheyenne Mennonite TM 
sion of the General Conferej 
Mennonite Church met December! 
at Lame Deer, Mont. The] 
was appointed to explore the pol 
bility of the churches and the rl 
sion forming a single organizati 
The churches are Ashland Chuil 
Ashland; Bethany Church, Bus 
Birney Church, Birney; and Pe| 
Memorial Church, Lame Deer. 

After study and discussion, 
committee recommended the for 
tion of a new organization wf 
would combine purposes, respo| 
bilities, and powers of both 
United Cheyenne churches and 
mission; that the new organizati 
be governed by the pastors andj 
missionaries serving the churcl 
and by representatives from el 
church; and that the new organj 
tion represent the churches to 
Board of Missions. 

Attending the meeting were Jd 
Standsintimber, Joseph WalksaloH 
Daniel Schirmer, James ShouldJ 
blade, Malcolm Wenger, and 


The Herald Summer Bible Schi 
Leader's Guide is now available] 
introduce the Summer Bible SchB 
Series published by Herald Prm 
In addition there is a section of I 
daily devotions for summer B ! 
schools that have an assern 
period for general worship. Thl 
are followed by suggestions fo( 
closing program. 


February 4, 1 

3raduate Students 
Vobe Bible's Impact 

he following article was written by 
'aynard Shelly. 

Must not the Bible be examined 
3 severely and as critically as any 
her type of authority?" 
A Harvard professor put this 
uestion to a group of Mennonite 
udents at a year-end conference 
i Boston. The students had come 
) study the meaning of the Bible 
>r the modern scholar. 
They found that the Bible had 

,| lany uses. Two of the students, 
Members of the Mennonite Graduate 

iijiollowship, testified that they found 

njjbecial meaning in the Bible for 

ibrsonal living. 

M Wally Shellenberger, a medical 
fjludent at the University of Indi- 
ana, found value in the Bible as 
ittat source "which enables the 
<i;holar to be obedient." He encour- 
Jbed reading of the Bible because 
f|:o read the Bible is to enter into a 
iprsonal relationship with God." It 
si in this personal relationship that 
SB man finds the meaning of obedi- 

1 Jon Clemens, an engineering stu- 
Ipnt at the Massachusetts Institute 
if Technology, reported that the 
alible can guide in making pro- 
fessional decisions. "God does lead 
Ik our daily lives," he said, and it is 
mom the Bible that the Christian 
ilian may find help in making the 
implicated choices that he faces. 
■ But it was the scholarly use of 
me Bible that received most testing 
■: the sixth annual meeting of the 
, ter-Mennonite student group 
[jhich had chosen as its theme, "The 
l eaning and Relevance of the Bible 
It the Modern Scholar." 
f In his presentation, Shellenberger 
j'und that a scholarly approach to 
,te Bible was valuable. "It helps us 
w confront the Bible more clearly 
! jhich makes obedience more im- 
f j native," he said. 

! < On the other hand, Gordon Kauf- 
rjan, Harvard Divinity School pro- 
j ssor of theology, found that exam- 
1 ation of the Bible weakens tradi- 
>nal views of the authority of the 
jible. Having raised the question 
i x>ut the need for critical study of 
le Bible, he admitted that as a 

result "it is no longer possible to 
accept the Bible with a childlike 

Kaufman noted that the modern 
scholar places high emphasis on his 
independence. In whatever subject 
he studies, he feels free to challenge 
and examine all authority. If he can 
do this on other subjects, why 
should he not do it when he studies 
the Bible? But such examination 
weakens the Bible's authority still 
more. The scholar finds that the 
Bible is a product of the culture 
which produced it. Modern man 
finds it difficult to accept the stories 
of the Bible. He finds that they are 
mostly legendary. He also finds that 
its cosmology (or its view of the 
world) is primitive. 

Faced with a threatened break- 
down of the Bible's authority, Chris- 
tians usually choose one of three 
alternatives. They reject the Bible 
as no longer authoritative for faith 
and life. At the other extreme they 
continue to hold to the Bible's au- 
thority but refuse to examine its 
message critically. Or they decide 
that the moral teachings of the 
Bible are its most significant part 
and extract these as the Bible's 
most important contribution. This 
last choice has a special weakness 
in that man's ethical insight be- 
comes the ultimate judgment of 
what to accept. 

Kaufman felt that the problem of 
biblical authority has been wrongly 
framed. He said, "The question is 
not, 'Are these biblical words, God's 
words,' but, "Are these events the 
acts of God?' " He found the Bible's 
primary authority in the events that 
it reports. 

But turning attention from the 
words to the events does not elimi- 
nate the need for critical study. "The 
events cannot be apprehended 
through an uncritical reading of the 
Bible," said Kaufman. 

The central event of the Bible is 
the crucifixion of Christ. It is the 
event that follows man's creation 
by God and man's rebellion toward 
God. "God sent forth His son to 
make plain who He was and what 
His will is," said Kaufman. God con- 

tinues to make His will known 
through His people. 

Kaufman's views were given to 
the student group in a lecture en- 
titled, "Biblical Authority in a 
World of Power." Mennonites in 
particular find it difficult to live in 
a world in which power is a domin- 
ant factor. Nonresistance has been 
an important Mennonite doctrine in 
the interpretation of the Christian 

Kaufman plotted the place of non- 
resistance as a part of God's plan. 
"Through redemptive love God is 
transforming chaos," he said. God's 
pattern is "actual love for actual 
enemies." For this reason the cross 
is the prime symbol of the Christian 

"Self-giving and self-sacrifice are 
the only things that make sense in 
the world," he concluded. "The 
character of the world has not 
changed since Jesus' time. . . . Self- 
giving makes sense if we believe 
thn.t God created in Christ a king- 
dom of love and is working to es- 
tablish this kingdom of love." 

J. Lawrence Burkholder. Harvard 
Divinity School nrofessor in the de- 
partment of the church, explored 
the Mennonite idea of nonresistance 
still further. He identified nonre- 
sistance in Mennonite ethics as a 
"soecies of absolutism." 

Mennonites have made Jesus' 
teaching of nonresitance in the Ser- 
mon on the Mount so absolute that 
they failed to examine any other 
basis for their concepts of Chris- 
tian conduct. Othe^ factors such as 
natural law and responsibility have 
been either negated, neglected, or 
"slipped into practice without ex- 

Burkholder agreed with Kaufman 
that Mennonites have been right in 
putting their finger on love as the 
starting point of any ethic. Menno- 
nite practice of this self-giving and 
self-sacrifice has been a response in 
biblical realism. And while "biblical 
realism can be childish and absurd, 
it can be profound." The latter, he 
felt, has been the case in most Men- 
nonite expediences. 

But Burkholder found nonresist- 
ance inadequate for many questions 
of conduct. In the complex problems 
of business and industry it makes 
no sense to say, "Don't resist." For 
example, in the division of his prof- 
its, the businessman needs to re- 
sist all who want to share in them. 


He needs to resist 1 because it is 
neither possible to grant completely 
all requests, and to be nonresistant 
here would be neither loving nor 

These are situations where there 
is a problem in the administration 
of justice and power. Bill collecting, 
the dismissal ot Unprofitable em- 
ployees, and lawsuits are other ex- 

Thus the Christian faces the use 
of power in many areas of life. 
Asked Burkholder, "Are we going 
into the power structures by de- 
fault? Or are we going to develop 
ethical systems to meet these prob- 

Such an ethical system would be- 
gin in love. "As a general principle 
. . .we should use love as our start- 
ing point," he said. "We should do 
nothing out of hate, jealousy, or 

But the Christian must be re- 
sponsible. He is responsible to 
Christ who is "Lord over the world 
— not just over the church which is 
His body and belongs to Him — even 
when it does not acknowledge it." 
Responsibility means that in love 
the Christian seeks out his neigh- 
bor. And the neighbor is anyone 
anywhere who is in need. 

In responding to human need, 
Burkholder felt that "force can be 
used at certain times in the service 
of love." This, he admitted, is relativ- 
ism and has its dangers. It could 
lead the Christian to antinomianism 
which makes no distinctions be- 
tween the right use and the wrong 

use of force. Such decisions cannot 
be made by the individual Christian. 
At this point the Christian needs the 
church to test his decisions on the 
use of power. Burkholder felt that 
this testing and examining of the 
problem from all sides is actually 
the "key to New Testament ethics." 

But as the church is presently 
structured it is inadequate for the 
task. It has not prepared itself for 
the work of decision making. The 
one element in its favor is its ex- 
perience of the Holy Spirit. Con- 
cluded Burkholder, "The presence 
of Christ, may be the factor that 
allows the church to be relativistic." 

The Mennonite Graduate Fellow- 
ship began with conversations 
among a few Mennonite students in 
1957. Graduate students felt that 
they were the "marginal men" in 
the life of the church. Regular meet- 
ings since 1958 have brought toge- 
ther students from many disciplines 
and advanced areas of study. These 
conferences have served as a "meet- 
ing ground for a synthesis between 
sacred and secular studies" accord- 
ing to a history of the movement 
prepared by Leo Dridger, East Lans- 
ing, Mich., retiring chairman of the 
group. He also described the fellow- 
ship as a "forum to debate Menno- 
nite faith" providing students with 
"a chance to ask serious and critical 

This opportunity to ask "serious 
and critical questions" was given in 
the recent meeting through the dis- 
cussion of The Faith of a Heretic, 
a strong denial of traditional views 

of Christianity as written by W 
ter Kaufmann, Princeton Universi 
professor of philosophy. The bo 
was reviewed by Theron Schlaba(j 
University of Wisconsin; Harry I 
Fever, Eastern Mennonite Collej 
Harrisonburg, Va.; Joe Smuck 
Michigan State University; Pe 
Shenk, Boston University; and M 
vin Schmidt, Yale Divinity School 

While disagreeing with the ma; 
motif of the book that Christian: 
is a search for security at any pri 
the panel agreed that the critici 
offered by Kaufmann called ": 
an honest look at our traditions." 

Other persons participating in t 
Boston program were: Owen Gin 
rich, Cambridge, Mass., astronon 
with the Smithsonian Astrophysi 
Observatory; David Garber, Prin 
ton Theological Seminary gradu 
student in New Testament; Ed R 
dick, social work graduate stud( 
at the University of Chicago; 
Robert Jungas, biochemistry instr 
tor at Harvard Medical School 

Members of the planning comn 
tee in addition to Driedger were 
Riddick, Theron Schlabach, a 
Victor Vogt, Goshen College Bi 
cal Seminary. 

Registrations at the 1963 conl 
ence totaled eighty-four. 

The group elected as its planni 
committee for its 1964 meeti 
Muriel Thiessen and Perry A. Kla 
sen, University of Kansas stude 
in English and medicine, and Vic 
Vogt. The next meeting is ter 
tively scheduled for Indiana 
lowing next Christmas. 

Leo Driedger (left), East Lansing, Michigan, led program planning for the sixth annual inter-Mennonite meeting of graduate stude: 
Gordon Kaufman (right), who spoke to the students, is one of two Mennonites on the Harvard Divinity School faculty. The ot 
professor is Lawrence Burkholder, formerly of Goshen College Biblical Seminary. 




February 4, 1' 



1965, July 10-16— General Confer- 
i ice, Estes Park, Colo. 
1967 — Mennonite World Confer- 


Feb. 17-19— Bible Week, Canadian 
ennonite Bible College, Winnipeg, 
!an. C. J. Dyck, speaker. 

Feb. 9-14 — Lenten Services, War- 
n Street Church, Middlebury, Ind. 
j Herbert Fretz, speaker. 

I Feb. 9-14 — Spiritual Emphasis 
I'eek, Warden (Wash.) Church, 
[•arris Waltner, speaker. 

Feb. 16 — Mission Festival, Alex- 
lderwohl Church, Goessel, Kan., 
le Aron Jantzens and Sue Martens, 


Carol Siemens, and Leonard Hieb- 
■t, both of Walton (Kan.) Church, 
l Jan. 19. 

Bonnie Lou Toews, West Zion 
h u r c h, Moundridge, Kan., and 
'varies Claassen, Faith Church, 
ewton, Kan., on Jan. 6. 
Gary Tschantz, Wayland (Iowa) 
lurch, to Crystal White on Dee. 



ternon W. Buller, 1485 N. Beal 
I Road, Marysville 95901 
|rs. Charles Buszeskie, 1602 W. 
jLamita Blvd., No. 10, Harbor 
j City, 90710 

jenry Ewert, 4256 A.E. Florence 
Ave., Bell 90201 

("land Friesen, 15402 Wilmoglen, 
Whittier 90604 

alter M. Philipp, 2816 Arnold St., 
Bakersfield 93305 
frieda Siemens, 1565 Green St., 
No. 104, San Francisco 94123 
well Sprunger, 539 Anna Dr., An- 
aheim 92800 

enneth Warkentin, 1180 Straube, 

El Rio 95318 


mer G. Dick, Seven Persons, Alta. 

Jacob J. Nickel, Clearbrook, B.C. 
Emil E. Schmidt, Matheson Island, 

Edwin Teichroew, 780 Hector Ave., 

Winnipeg 9 
Peter J. Krahn, Box 127, Vermillion 

Bay, Ont. 
Douglas Horst, 212 Melrose, Preston, 


Donald Feich, 15 Lambeth Ave., 

London, Ont. 

Vernon Kurtz, Box 7433, Pine Craft, 

Sarasota 33578 
John A. Yeakel, 323 NW 15 St., 

Gainesville 32601 


Judith Harms, Box 1424, Hiloi 96720 

Barbara Claassen, 1525 N. Fair- 
mount, Wichita 67208 

Ernest Heidebrecht, Box 477, Haven 

Katie Kehler, 114 E. 10 St., Newton 

Victor Sawatzky, Box 71, North 

Newton, Kan. 67117 

Mrs. Carl Ervin, 40 Lenox St., Apt. 

11, Norwood 02062 

Vernon Jantz, 125 Fayard. No. 6, 

Biloxi 39530 

Lewis Schmidt, 7138 Cleveland St., 

Kansas City 64100 
New Jersey 

William Klassen, 273 Jefferson 

Road, Princeton 08540 
North Carolina 

W. C. Stabler, 115 Sherwood Road, 

Jacksonville 28540 

William E. Hamerschmidt, 12905 
SW Butner Rd., Beaverton 97005 


Mrs Myrtle (Zehr) Elder, Way- 
land (Iowa) Church, born Sept. 
1902, and died Jan. 2. 

Sadie Guth, Calvary Church, 
Washington, 111., born Jan. 15, 1890, 
and died Jan. 11. 

Jeanette Annabelle (Miller) Ties- 
zen, Bethesda Church, Marion, S.D., 
born Aug. 12, 1886, at Farmersburg, 
Iowa, and died Jan. 11. Her hus- 
band, two sons, and two daughters 

Jennie Hensley (Mrs. Ed) Toevs, 
First Church, Halstead, Kan., born 
Aug. 22, 1905, and died Jan. 17. Her 
husband, and two sons survive. 

Mrs. H. H. Voth, Alexanderwohl 
Church, Goessel, Kan., born Aug. 16, 
1888, and died Jan. 12. 

John Zeltman, Wayland (Iowa) 
Church, born Nov. 27, 1895, and died 
Dec. 27. 

Henry S. Ratslaff, Herold Church 
Cordell, Okla., born June 24, 1884, 
and died Dec. 30. His wife and two 
daughters survive. 

Peter P. Schmidt, First Church, 
McPherson, Kan., born March 23, 
1888, and died Dec. 26. 

Mrs. Abraham (Elizabeth) War- 
kentin, born Dec. 27, 1888, and died 
Dec. 24. Three sons and one daugh- 
ter survive. 


Bookstore secretary is needed for 
a minimum of two-year term who 
has completed high school and is 
able to read German script; busi- 
ness training and experience pre- 
ferred. Apply in handwriting to: 
Manager, Mennonite Bookstore, Ros- 
thern, Sask. 


Thompson (Man. ) Church will be 
dedicated on Feb. 23. The building 
was designed by Church Enterprise, 
Inc., and is being built by a local 
contractor. John Harder is pastor of 
the church. 

First Church, Phoenix, Ariz., ded- 
icated their place of worship on Jan. 
3. The church building is located 
at 1612 West Northern Ave. Dona- 
vin Diller is pastor 


Eugene Bergman, Willow Creek 
Church, Paso Robles, Calif., entered 
Pax service in January. He has been 
assigned to the Congo. 

Marion and Lois Deckert recently 
returned from a term of voluntary 
service in Indonesia. They are now 
in Chicago where he is continuing 
graduate study. 

C. J. Dyck will give the annual 
Bible Week lectures at Canadian 
Mennonite Bible College, Winnipeg, 
Canada, from Feb. 17 to 19. His 
theme will be "The Renewal of the 

C. J. Dyrk 
( Workers) . 



Dear Sir: For a long time I have re- 
ceived The Mennonite and read it 
with joy and benefit. The paper has 
helped me in my Christian life as 
church member and student at ubc. 
I believe that the Lord's blessing 
rests on the paper. Vancouver. 

To the Editor: I read the letter, 
"Another Side of the Story" (Dec. 
31) with a rather uncomfortable 
feeling. I guess I imagined myself 
the writer — possibly in a few years. 
I hope not ! 

We are living in an area of our 
city where, due to boundary changes, 
a rather large number of Negro 
children are going to our formerly 
almost all white elementary and 
junior high schools. Therefore, quite 
a few Negroes have moved into our 
residential community. There seem 
to be more and more houses avail- 
able for them while many of our 
hard-working honest families are 
moving to other homes. I know of 
several fine, respectable, Negro fam- 
ilies who are looking for better 
housing, some of which could be 
available in our community, but 
these families say they would rath- 
er not move into an area where 
upon so doing, nearby families feel 
they must leave. 

In a normal community situation, 
there usually is no mass exodus or 
mass influx of residents. Surely, 
families move regularly because of 
job transfers, inadequate housing, 
choice of schools, etc. This is true 
in our community also. Immediate 
neighbors are glad or sad, as the 
case may be and life goes on much 
as before. But when the change of 
color enters into the picture, the ap- 
proach is changed. 

First of all, there is a long period 
of apprehension when "They say 
many Negroes are moving into the 
area." When families do come, they 
are looked upon with questioning 
and suspicion. And all along the 
gnawing feeling keeps growing that 
"It would be much better for our 
children and all concerned, if we 
would move." Through all this, we 
are helping create a climate ripe for 
a situation such as exists on Chica- 

go's south side — in other words, a 
ghetto with all the ramifications of 
a ghetto. 

In no way am I minimizing the 
facts and fears expressed in the let- 
ter. I am sure they are real. But by 
far too many of us are contributing 
to the realities in these very ways. 
We have not been taught to think 
of the Negro as our God-created, 
also potentially-good fellowman. 
Rather, we have acquired the atti- 
tude that he is very different and in- 
ferior. We need to continue to be re- 
taught so that when families con- 
cerned with the teaching of love 
and brotherhood find themselves in 
an integrating community, they 
might know that they have the sup- 
port and. encouragement of their 
church, their families and friends. 

The tragedies of the past year (in 
which we cannot omit the violence 
of the uncolored) should bear some 
fruit. I think it will. Mrs. Elmer 
Buhler, 2602 N. Chautauqua, Wich- 
ita Ik, Kan. 


This fantasy occasioned by the nam- 
ing of Martin Luther King, Jr. as 
man of the Year was written by 
Victor A. Dirks, 12800 Dupont Ave. 
S., Savage, Minn. 

The postman delivered the January 
3, 1964 copy of Time magazine in 
heaven. It was instantly routed to a 
group of men who had led the dif- 
ferent Christian persuasions in the 
sixteenth century. They had long 
since recognized that Christ resolves 
all differences, and so they amiably 
gathered round the journal, and to- 
gether read the cover story on the 
Man of the Year. 

Thereupon the impulsive Martin 
Luther turned to Menno Simons and 
said: "Well, Menno, speak up! Claim 
him as your own! Up here, we know 
them by their fruits, and that marks 
him. Claim him, before George Fox 
grabs him for the seventeenth cen- 

"And that would be entirely im- 
proper," John Calvin added gravely. 

"I wish I could claim him," Men- 
no replied sadly. "I wish he were 
calling himself by my name, or that 
his faith were a product of the out- 
reach of my people. But no, my peo- 
ple have long since been convinced 
by uniformed gentlemen that their 
faith is 'Christian but not prac- 
tical! They have listened to preach- 
ers who say that my witness is not 

possible in this dispensation, wh 
ever that is. And they have b 
persuaded that the laws of the st 
must be obeyed, regardless of th 
intent or consequence." 

"I'm going to ask God to straig 
en out some of those lawmake 
who always use my old argument 
Calvin commented. 

"Brethren, ours is an orderly u 
verse, and there must be a pi" 
for this new witness," stated Er 
mus, the Catholic scholar. "~ 
know all about arguments, Zwin 
what do you say?" 

The warrior preacher limped 
still showing his battle sea 
"Thank you all for this chance 
be a Peace Maker," he said. "M 
tin, you can claim his name. Men- 
he speaks your gospel of non' 
lence at a time when your own h 
left it for the way of noninvol 
ment — I would never have had Fe 
Manz drowned for that! And all 
us can only very humbly give ere 
to the New Testament of our Lo 
now, as in our time and for 
time, the fountain of truth." 

All nodded in agreement. 


Dear Editor: Thank you so Ml 
for your article in the issue Dece 
ber 10 in regard to the laymen. I 
a well-known fact that too many 
us do very little within the chur 
All indeed have some talent and g 
but it is not always put to u 
Merely to attend church on Sun 
and a prayer meeting in the mid 
of the week is indeed good but nr 
more is needed. The Christian 1 
demands the best of us all. To 
sume an attitude that it's only J 
a few to have the responsibil 
within the church is the easy w 
out. True, all can't do the same 
surely there is something one 
do. It would surprise many h 
much we can do. If we only are w 
ing and have faith we can do it. i 
not a matter of education merf 
but the experience of a regeneraf 
life. Whatever little we do for 
Lord He will bless. Surely th 
where we begin in order to obt 
the greater work. Personally, I 
lieve a deeper all-surrendering 
sire to do the will of the Lord 
needed at all times, if our work! 
the church the body of Christ V 
bring results and glory to the L 
Jem R. Kramer, 2302 College R 
Goshen, Ind. tyGSM 

76 February 4, 1 

Andrew Cordier, international security expert, U.N. official, lecturer, teacher, and peacemaker. 

/elyn Bauer 

Breaking Bottlenecks 
Around the World 

ter listening to the ninty-minute 
ture, an old farmer said, "I don't 
ow what he's gettin' at, and if I 
1, I'm not sure I'd believe it. But 
does. He sure does!" 
rhe lecturer who spoke with such 
motion was Andrew W. Cordier 
• sixteen years executive assistant 
the Secretary-General of the Unit- 
Nations. He helped in forming the 
istitution of the UN at San Fran- 
co, the famous preamble of which 
?ins, "We, the peoples of the Unit- 
Nations, determined to save suc- 
ding generations from the 
urge of war. . . ." Since then, 
:il his recent resignation, Cordier 

was one of the most important and 
best-informed men in the United 
Nations. Many of the secretaries in 
the offices used to say, "Cordier is 
the UN." 

Since his youth, Cordier has been 
an active member of the Church of 
the Brethren. No other member of 
his church has held such an influen- 
tial political post. He takes his 
Christian convictions with him into 
his work. Who can say how many 


public figures today have been deep- 
ly influenced by him? 

As a farm boy in Ohio, he de- 
veloped the hearty, stocky build of 
a Midwesterner. He says, "The farm 
is a good place to grow up. Work 
and struggle are accepted as a nec- 
essary part of life." 

By the time he was eight years 
old, he decided to become a teacher. 
To attend high school he walked 
five miles a day — round trip. After 
graduating from the Brethren col- 
lege at North Manchester. Indiana, 
he earned his Ph.D. degree at the 
University of Chicago. 

Because his church is known as 


one of the three historic peace 
churches, it seems unusual but not 
altogether suprising that Cordier 
should have so quickly become a 
widely accepted lecturer. 

For seventeen years, before and 
during World War II, he was the 
head of the Department of History 
and Political Science at Manchester 
College. During the summers he of- 
ten traveled in Europe, witnessing 
international crises firsthand, and 
studying the problems involved. 

All kinds of groups began asking 
him to give lectures — service and 
social clubs, religious and farm 
groups, institutes, universities and 
colleges. In one year he received 
1,400 requests for lectures! People 
recognized his wise insight and 
great skill in analyzing world sit- 
uations. They wanted to know what 
could be done to assure a better 

Cordier is a man of faith, both in 
a loving, just God and in mankind. 
He believes that war is neither in- 
evitable nor the will of God. He be- 
lieves that God by His very nature 
does not allow a human condition 
so grim that we, under divine par- 
don and power, cannot change. No 
person or plight is beyond redemp- 
tion. Always there are areas in 
which creative solutions might be 
found. This is the hope which drives 
Cordier to do all he can to keep the 
world at peace. 

During World War II, Cordier was 
called to Washington to serve in the 
Department of State as an expert on 
international security. He was ad- 
viser to the late Senator Vanden- 
burg, who wrestled through the 
death throes of American isolation- 
ism. Cordier believed that our coun- 
try should not selfishly try to close 
itself up for its own welfare, but 
that it should be concerned for the 
welfare of others. Standards of 
righteousness should not only be 
preached but lived. 

Cordier's widest influence came 
while he was with the United Na- 
tions. From his office on the thirty- 
eighth floor, he put to use his in- 
tellectual gifts in co-ordinating UN 
activities and programs. He orga- 
nized and directed the annual Gen- 
eral Assemblies. He was principal 
adviser to all the presidents of the 
General Assembly since the begin- 
ning. His name was prominent in 
our papers, and his face familiar on 
TV, especially during the Congo 

crisis. Dag Hammarskjold often sent 
him as his personal deputy on var- 
ious missions abroad. 

In his lectures during this period, 
his audiences sometimes wanted 
him to be more sensational and tell 
about the word battles in the UN. 
This he refused to do. 

"What is the point in becoming 
like the people we are fighting? 
Nothing is gained that way," he 
said. His lectures carefully analyzed 
world problems, indicating the dif- 
ficulties involved in their solutions. 
He promoted Christian principles 
of f?ir dealing, mutual respect, and 

"Everyone wants peace, but wish- 
es are not enough. Practical steps 
and a strpng will to peace and jus- 
tice a r e needed," says Cordier. 

At sixty, Cordier retired from the 
UN to take up a new career — as 
dean of Columbia University's Grad- 
uate School of International Affairs. 
As professor of international rela- 
tions, he will be able to influence 
future statesmen with his practical 
ideas and Christian approach to 
wo^ld problems. 

Cordier received his first lessons 
in peacemaking in connection with 
his church's twice annual commun- 
ion services. The Brethren eat a 
simple meal together, called the 
love feast, literally observe foot- 
washing, and follow with the com- 
munion service. 

Cordier says, "Utter sincerity, ut- 
ter fairness, and utter integrity are 
basic to communication, and I first 
learned them as prior conditions to 
coming to the love feast tables." 
The Brethren believe they are under 
condemnation if they take part in 
this service and afterward do not 
put the commands of brotherhood 
into practice. Cordier sees a close 
relationship between Christ's teach- 
ing in this sacrament and a correct 
world view for today. 

Cordier helped his church organ- 
ize emergency relief work for war 
victims. He served as the first chair- 
man of the Brethren Service Com- 
mittee, similar to our Mennonite 
Central Committee. Their gifts 
carry the single statement about the 
donor: "Given in the name of 

In a speech during the Congo cris- 
is, Cordier said, "We are breaking 
bottlenecks all around the world." 
This is a Christian duty as well as 
Andrew W. Cordier's life concern. 





Marty let out a long groan as s 
flopped onto Joan's bed. 

"You sound like you have had 
Marty. Did you and Jim fight la 

"No, it's not Jim, it's my paren 
Honestly I can't do anything rigl 
From morning to night all I he 
is 'Marty, get up; Marty, you 
had the bathroom long enoug 
Marty, make your bed; Marty, tu 
that radio down; Marty, comb yo 
hair; Marty, that skirt is too tigl 
Marty, the radio is too loud; Mar 
do you have to play that recq 
again? Marty, hang up your cloth 
Marty, quit fighting with yo 
brother; Marty, get off the phor 

"Don't tell me. Change 'Mar 
to 'Joanie' and you have the stc 
of my life too," Joan answered 
Marty caught her breath. 

Understand and tolerate different 

Marty and Joan obviously feel tl 
their parents do not understa 
them. This is likely true. Parei 
and teenagers often have deep n 
understandings about each oth 
But the important matter is not 1 
fact that these misunderstandir 
develop. Some of them are norn 
in the process of growth. What 
ally counts is how these misund 
standings are resolved 

At rock bottom is the need to i 
ognize that God has made us w 
individual differences. It would 
wonderful if everyone would 
everything my way! But every< 
doesn't and furthermore can't, 
cause of these differences peo 
tend to look at problems throi 
different spectacles. We will alw 
be much happier if we learn to 
derstand and tolerate differencf 
Parents and teenagers also t 
to look at things from their o 
vantage point. Parents, if they 
serve the name, are bound to s 
what they think is best for the k 
ager. Teenagers, if they are norn 
are looking out for themsel 
Marty's parents may be deeply < 

78 February 4, V 

•rned that she develop a keen 
nse of responsibility. To Marty 
is seems like nagging because 
e wants to be independent. Per- 
lips Marty's parents haven't been 

10 effective in teaching responsibi- 
ly and now that she is a teenager 
i upsets her greatly. 

['Young people also need to realize 
■at it is often a painful process for 
H rents to ease up on the control of 
I child. Marty's parents may be 
[Jiding it hard to let her sink or 
i'im. They may want to let go but 
le afraid to do so. 

Many resentments can be re- 
pllved when parents and teenagers 
iirn to communicate. Everyone 
lids it hard to be perfectly honest, 
lirty's parents may never have 
lide it plain just what is and what 

■ not expected of her. She resents 
lis treatment and does the very 
jjposite of what they want. At 
lies teenagers are not honest with 
Ipir parents. This results in mis- 
list. Because Marty's parents 
i>n't or can't trust her it seems to 
ir that she does nothing right. 

■ rents tend to give more liberties 
l:eenagers prove to be trustworthy, 
[fjrnportant in the development of 
filthy parent-child relationships 
la proper Christian spirit. This in- 
|des a renewed mind which sees 
1? situation God's way, a loving 
|irt which exemplifies the pres- 
ide of Christ, and a determined 
fttivation which allows nothing to 
Ind in the way of harmonious 
Irent-child relationships. Lyman 
mfstetter, Pastor, Bethel Commu- 
my Church, Santa Fe Springs, Calif. 

ly a bit of humor 

I sounds as though Marty and her 
irents don't communicate with 
#'h other very much except for 
im'ts" — if you can call that com- 
Inication. Too often the only time 
B'ents talk to their children is 
I en the children are doing some- 
Jig they don't want them to do, 

11 too often the only time teen- 
ers talk to their parents about 
lags that really matter to them is 
|they are asked. In this kind of 
truly the members are too much 
Solved in individual lives and not 
I cerned enough about each other. 
|dl families need time for parents 
ajl children to share together. This 

take place at the table, when 
» arent and teenager are working 
t) ether, when the student comes 

home from school in the afternoon, 
over a bowl of popcorn in the eve- 
ning, just before bedtime — any time 
that can be snatched from the or- 
ganized rush of the day for person- 
to-person sharing. 

As part of these highly informal 
discussions, in which every person's 
opinion is respected, family mem- 
bers can discuss reasonable individ- 
ual and family goals and decide to- 
gether what individual responsibili- 
ties are. When there is no such 
mutual understanding, parents are 
bound to seem overdemanding and 
teenagers inconsiderate. 

As the family shares together it 
probably discovers that everyone 
needs to help the other a little 
more: Dad builds Joe storage space 
for his hobby to eliminate a messy 
room problem; Mother takes time 
out from her work for daily piano 
accompaniment during Ann's clar- 
inet lesson because it makes 
Ann's practicing more fun; Joe and 
Ann agree that they should make 
their beds and try to do it on rising. 
Even though this doesn't work all 
the time, the family finds that 
shared ideas in an atmosphere of 
Christian love work much better 
than a crack-the-whip show run by 
a parent. 

A sense of humor helps. Parents 
and teenagers should be trying out 
their wit on each other. The result- 
ing exchange, if it is obviously not 
ridicule but fun, creates a climate 
for cooperation. Perhaps instead of, 
"Marty, please straighten up your 
room," the parent says cheerfully, 
"Marty, I'm thinking of asking the 
garbage man to change his route 
so that he can pick up in your room 
instead of in the alley," and Marty 
comes right back with, "That's a 
good idea, Mother, thanks. Be su^e 
he takes that hideous plaid skirt." 
(OK, that isn't so funny, but you 
can do a lot better once you get 
started.) Anyhow, humor each 
other; you'll eventually have a 
pretty good treasury of family jokes 
and you'd be surprised how this oils 
human relationships. 

Always, both parents and teen- 
agers need to remember that adoles- 
cence is a time of change and some 
confusion, and as a result all family 
members should try to put in as 
much second-mile tolerance of and 
consideration for each other as they 
humanly can. Esther Groves, home- 
maker, Newton, Kan. 

Myths About Real Estate 65 

News 70 

Church Record 75 

Breaking Bottlenecks Around 

the World 77 

It's a Problem 78 

Editorial 80 


"New neighborhoods of one age group, 
one economic level, and one race, are 
becoming more common each day. Why?" 


Evelyn Bauer, 202 Westwood Road, Go- 
shen, Ind., is a free-lance writer. 

Robert D. Suderman, one of our con- 
sulting editors, is pastor of the First 
Church, Paso Robles, Calif. 


The pamphlet, "Homes and Commu- 
nity" from which our feature, "Myths 
About Real Estate," was taken is avail- 
able from Community Relations Program, 
American Friends Service Committee, 160 
North 15 St., Philadelphia 19102. The 
pamphlet contains a bibliography and 
other information not reproduced here. 


Cover, 66, John Hiebert; 67, photo by 
Jules Schick; 68, Ford Foundation; 74, 
photos by Maynard Shelly; 77, United 
Nations photo. 


Editor: Maynard Shelly. Youth editor and 
editorial assistant: Elvera Baumgartner. 
Art director: John Hiebert. Business man- 
ager: Waller D. Unrau. Circulation sec- 
retary: Marilyn Kaufman, 722 Main St., 
Newton, Kan. 67114 

Consulting editors: Claude F. Boyer, 1 15 
Mam Street, Sugarcreek, Ohio: Willara 
Claassen, 722 Main St., Newton. Kan.: 
J. Herbert Fretz. 602 S. 8 St., Goshen, 
Ind.,- Robert D. Suderman, 2226 Park St., 
Paso Robles, Calif. 


Second class postage paid at North Newton, K< 


by Robert D. Suderman 

The old slogan "business before pleasure" had just 
been applied. Daddy excused himself from the table 
and went to his desk. Small faces looked questioning- 
ly at Mother. Why did Daddy have to study so much? 
Mother tried to explain (once more) that Daddy 
must study to become a preacher. Out of the mouth 
of babes came a question. "Well, if Daddy Is going 
to be a preacher, then who will be our daddy?" 
Daddy already had one vocation. Could he be a daddy 
and a preacher at the same time? Small minds were 
not suggesting a celibate clergy (I trust). They were 
asking what many who consider the ministry as a 
vocation are asking, "Is there enough room in my 
life for both myself and the ministry?" 

The next question is, "How much room does the 
ministry take?" Assuming of course that we all know 
precisely how much room we need for ourselves. 
Ah, there is the rub! We don't know all about our 
life before we live it. We don't know how long it 
will last. To divide time for the purpose of scheduling 
and convenience is one thing. But to divide it for 
the accommodation of conflicting interests is another. 

So the problem of enough time for the ministry 
is not the basic question. The real issue is personal 
integrity. "Am I willing to integrate my personal ex- 
pectations from life with my personal obligations to 

The vocation of the ministry provides ample op- 
portunity for anyone who anticipates both privilege 
and responsibility in life. In other words, you can be 
a daddy and a servant at the same time. 

The life of Jesus illustrates both the sense of privi- 
lege and the awareness of responsibility which the 
ministry offers. Jesns' expectation from life and His 
obligation to life were harmonized. If anyone ever 
enjoyed life, it was Jesus. Some have the impression 

that He was the sad man of Galilee. But there 
enough evidence in the Gospels to the contrary, 
the age of twelve, He was enjoying the creative at 
ity of His mind by asking questions in the temple. . 
was a happy youth because He obeyed His parer 
He appreciated the beauty of the lily fields. He tc 
pleasure in social festivities. At one wedding feast . 
did not want the joy of the occasion marred by 
shortage of wine so He made more wine. Indeed, 1 
enemies thought that He was getting too mi 
pleasure out of life. He enjoyed the innocence a 
prattle of small children. He appreciated the clc 
ness and fellowship of His twelve disciples. He v 
most happy when He could help people. 

But with all of His satisfying experiences, Je 
was aware of life's problems. He saw what sin co 
do to mankind. He encountered the twisted bod 
the deranged minds, and the broken hearts. He I 
met the devil face to face. He sobbed uncontroiy 
when death claimed the life of His friend. He d 
when His own people rejected Him. He felt the d 
of physical torture. He sensed the frustration of dea 
He bore the guilt of the world as though it were 

Jesus is more than an example of the ministry, 
is the key to life at its best. His life and person^ 
are the dynamic for the ministry. His life and dd 
are removed from us by many centuries, but by fi 
in Him as our Lord and Savior we stand in 
same line of redemptive history in which He sta 
as the center. The benefits of Jesus' ministry arc tr 
ferred to our account. We must not forget that 
sense of mission is also extended to us because we 
lieve in Him. 

In Christ, God was a Father and a Servant at 
same time. 

A hymn should help us in the worship and praise of God. 

& hymn is to sing 

Walter H. Hohmann 

Many writers consider a hymn 
more difficult to write than any oth- 
er kind of poetry. Alfred Lord Ten- 
nyson, a great poet, said: "A good 
hymn is the most difficult thing in 
the world to write." In his old age 
Tennyson wrote "Crossing the Bar" 
which is hymnic in character and 
one of the few of this type he wrote. 

It is easier to say what a hymn 
is not, than what it is. Most people 
who sing hymns regularly in wor- 
ship services could not give much 

information on what a hymn is. 

Harvey B. Marks says, "A hymn 
is an ode of praise to Almighty God. 
In contrast, a gospel song is a re- 
ligious exhortation to fellow man, 
and a carol is a simple narrative in 
verse of some outstanding biblical 

Augustine said: "Hymns are 
praises to God with singing." 

Another definition of a hymn con- 
sidered good by many says, "A 
hymn is a sacred poem expressive of 

devotion, spiritual experience or 
ligious truth, fitted to be sung by 
assembly of people." 

Hymns should help us in wors 
— a primary activity of redeer 
mankind. The chief function o 
congregation is to worship God. 
place in which this worship ser 
is held is a house of worship and 
service is a public worship beca 
we all take part. 

God is the supreme factor, and 
acts of worship take character fi 


82 February 11, 1 



ir relation to Him. A hymn 
uld should help us in the wor- 
) and praise of God. 
he Psalms contain more pas- 
es of praise than of prayer, 
aise ye the Lord" may be called 
keynote of the Psalms. The wor- 
> of the heavenly hosts is praise, 
the redeemed in heaven are 

represented in the Book of Revela- 
tion as praising God in such lofty 
strains and mighty volume as earth 
has never heard. Such being the 
case, how sadly has public praise 
often been neglected and even 
abused at times. Pliny the historian 
took note of the hymns of praise of 
the early Christians. Luther con- 
quered, at least partially, through 
his chorales. Charles Wesley's 
hymns prevailed as effectively as 
John Wesley's preaching. 

We do not realize how much 
sacred song means, to what it ex- 
presses, or what it may accomplish. 
Therefore we neglect it, to our loss. 

"Desire ye to know whether a land 
is well governed and its people have 
good morals?" asked Confucius. 
"Hear its music." 

What are the essentials of a good 
hymn tune or melody. How should 
the melody be harmonized? What 
should the rhythm be? What should 
be the balance of phrase? 

Richard Terry, for many years or- 
ganist and choirmaster at West- 
minster Cathedral, London has some 
interesting things to say in his re- 
cent book, Voodism in Music. Con- 
cerning a hymn tune he says : 

"First: If the melody is strongly 
and clearly defined, free from triv- 
iality, banality or trite cliches; if it 
is readily picked up by a congrega- 
tion without a note of its harmony 
being played, it is a good tune. If 
on the contrary its melody is weak 
and sentimental, if it is reminiscent 
of the drawing room song, if its in- 
tervals are awkward, if the congre- 
gation finds difficulty in 'picking up' 
the melody from merely hearing it 
sung unaccompanied by a single 
voice, then it is bad, or at best, an 
unsuitable tune. 

"Second: If the vocal harmonies 
and the accompaniments are bold, 
straightforward and diatonic it is 
good. If they are meretricious, or 
sensuous it is bad. 

"Third: If its rhythms are broad 
and dignified and free from that 
form of vulgarity known as patter 
it is good. If they are jerky, jumpy, 
square-cut or vague or rambling, it 
is bad. 

"Fourth: If its phrases are ill- 
balanced it is not a good tune." A 
phrase may be well or ill-balanced 

from the point of view of contrast, 
of repetition, or of rhyme. A great 
many hymns may be studied from 
these various points of view and one 
can discover what the points mean. 

Again quoting Terry: "Fifth: In 
the matter of aesthetic or devotional 
appeal ... so much depends on a 
variety of circumstances and oc- 
casions. A tune eminently suitable 
to one set of circumstances may be 
quite out of place in another. To 
take one example: Sullivan wrote a 
rousing tune to Onward Christian 
Soldiers. It fulfills the idea of 
soldiers on the march and from that 
point of view it is inspiring. But by 
singing that tune to another hymn 
of exactly the same metre (e.g., Cas- 
well's 'Come Ye Little Children' or 
— worse still — Faber's 'Mary, Dear- 
est Mother') the result is grotesque 
in the first instance and outrageous 
in the second. And yet it is precise- 
ly the same tune. Which only goes 
to show that tunes intrinsically good 
in one case may prove shockingly 
bad in others." 

Perhaps these points may serve as 
guides for us all. 

Some of our churches have built 
well, and even better than our eld- 
ers thought at the time in providing 
what they called Die Sommerferein 
Bibel Schnle. In this school Bible 
verses were memorized and chorales 
and hymns were learned by lyric 
and note. I well remember these 
experiences in this type of school in 
the church at Deer Creek, Okla- 
homa. Our churches should revive 
this sort of experience and training 
for the children of today. 

Johann Sebastian Bach, a master 
musician, gives us much to ponder 
when he said: "Its final cause [of 
music] is none other than this that 
it ministers solely to the honor of 
God and the refreshment of the 
spirit; whereof if one take not heed, 
it is no proper music, but devilish 
din and discord." 

Is the average church music one 
hears today in tune with such ideas? 
In our church music we must keep 
an ever vigilant attitude and mind 
and ask God's guidance and leading 
in order that we may build the 
"Kingdom of God" to His honor 
and glory and the welfare and sal- 
vation of mankind. 

MENNONITE seeks to witness, teach, and build the Christian fellowship within the context of Christian love and freedom. It is published weekly except 
ikly during July and August at North Newton, Kansas, by the Board of Education and Publication of the General Conference Mennonite Church. Second 
postage paid at North Newton, Kansas. Subscriptions $3.50 peryear; foreign $4.00. Send payments and change of address to 720 Main Street, Newton, 
us; all other correspondence to Maynard Shelly, Editor, 722 Main Street, Newton. Kansas. Postmaster: Send form 3579 to 720 Main Street, Newton, Kansas. 


Matilda K. Voth 

To have someone pray for you is a 
wonderful thing. The witness of 
Christians praying for one another 
is perhaps the greatest power in the 

The secret of much of the success 
of the Billy Graham evangelistic 
crusades is the preparation before- 
hand in months of prayer fellow- 
ships. Prayer partners like the little 
woman in her sixties who travels 
with the team spend much time in 
prayer for the meetings, for Mr. 
Graham, and for the people. 

Perhaps you have had hours or 
days when strength just seemed to 
come to you from outside yourself — 
a time of bereavement or great 
stress when you could not pray and 
yet strength came. Later you 
learned how kind friends and rela- 
tives had been praying for you. 

As for prayer fellowships, what 
a wonderful blessing they are, both 
to the participants and to those for 
whom prayer is made. A friend of 
mine, Doris Trefren of the Oriental 
Missionary Society, traveled all over 
the United States, England, Aus- 
tralia, and New Zealand organizing 
prayer fellowships. Great blessings 
have resulted to the work of the 

millionth part of the sun's heat. The 
rest goes out into space. How great 
are God's resources. 

The Capacity to Love 

God has given us the resources of 
our bodies and minds. To the infant 
and small child the emotion of fear 
is most useful. As adults, too, in 
many things we do we are moved 
by a sense of fear. We build houses 
for fear of rain and cold, take out 
insurance for fear of illness or car 
accidents, prepare to come to a 
home for the aged for fear of hav- 
ing to live alone. 

God is love and has given us the 
capacity to love. When we have the 
wrong kind of fear, perfect love 
casts out fear. The story of Joseph 
forgiving his brethren is a perfect 
example of this. His brothers had 
sold him into slavery. Then, because 
Joseph feared God, he would not 
stoop to sin. There were years of 
suffering and testing. Never a word 
about his father and home could 
reach him. Surely Joseph could have 
despaired. Now before him were his 
brethren, he had just told them who 
he was. His brothers were filled with 
fear for their lives. But Joseph as- 
sured them, "God meant it for 

Fear because of jealousy and un- 
forgiveness has no place in a Chris- 

->m ;S ! 

to ei 




Everywhere on mission stations 
the weekly prayer times are the 
power source for the work. In our 
town furloughed and retired mis- 
sionaries pray over mission con- 
cerns at a monthly prayer fellow- 
ship. Similar groups meet weekly 
aside from the scheduled church 

Norman Vincent Peale tells in the 
magazine Guideposts of young peo- 
ple meeting in groups for prayer 
and discussion. In the less formal 
atmosphere of a small group, out- 
side the church often, seekers find 
the Lord. Uninhibited they come 
truly seeking, and truly praying. 

In this atomic age we become 
more aware of the marvelous re- 
sources of God's great universe. The 
earth, we are told, receives but 1,237 

tian's life. As Paul wrote to Timo- 
thy, "God has not given us the spirit 
of fear, but of love and of discipline 
and of a sound mind." 

Arima San as a young man of six- 
teen attended a Catholic school in 
the city of Miyazaki, Japan. He rode 
back and forth by bicycle from his 
home in the neighboring town of 
Takaoka, about six miles away. 
Entering his home town nestled 
among the hills and orange groves, 
he often passed a group of children 
listening to a missionary and a Jap- 
anese young woman telling stories 
from a flannelgraph board. He 
stopped and listened. As the days 
went by he learned to know the 
speakers and the Lord whom they 
presented. One day he came to the 
missionary home and after an hour 



1 1 





of study and sharing over Ror 
5 he knelt and gave his heart to 
Lord. A few weeks later as 
missionary family was packing 
leave Japan for an appointmenl 
another country he brought a pla 
carved with his own hand. On it 
had carved the verse from 2 
othy 1:7. To the missionaries it 
an evidence that young Arima 
learned the secret of this mess 
himself and had become "more t. 
conqueror" in wanting to share' 

The Resource of Faith 

The indispensable resource for 
life of victory is faith. Many ol 
have found blessing in Kathei 
Marshall's recent book, Beyond 
selves. In it she refers often to 
other great Christian woman, T 
nah Whitall Smith who through 
book, The Secret of a Happy Of 
tian Life had a strong influence 
Katherine Marshall's life. Both 
phasize the fact that the Chris 
life must be lived in the will 

Akyou lives on Taiwan's 
coast. She thought of divorce w 
her husband was imprisoned fc 
small criminal offense. Then 
found work as cook for missiona 
She hea^d of a small Bible si 
group and joined it to see what 
gospel was. Soon she found 
life in the gospel and desired to 
come a Christian. She entered 
catechism class for further st 
was baptized and soon becam r 
Sunday school teacher. 

In due time her husband retui 
from prison. Akyou found in to 
a Christian her attitude toward 
had changed. She no longer wai 
a divorce but rather desired tha 
also might become a Christian 
prayer was answered when he 
ed to enter hospital for an ei 
gency operation. As he entered 
operating room he prayed his 
prayer to the "Only True Go< 

"Truly God does work in 
terious ways His wonders to 
form," says Akyou. (See The il 
nonite, May 28, 1953 and Tai 
Home Bond, Fall, 1962.) 

Romans 8:37 says "In all ti 
things we are more than conque 
through him who loved us." S 
of "all these things" include ti 
la t ion. distress, persecution, fairl 
peril. We can be more than 
querors through Him that lovet 
and gave himself. 



84 I ebruary 11, 1 

Der mcnnoniti|cbc 


i January lJf, Der Bote, our sister 
■rman paper celebrated its for- 
th anniversary, having begun in 
24 as the Mennonitische Immi- 
anten Bote. In one sense, Der Bote 
the continuation of the first Men- 
nite paper published in North 
aerica, John H. Oberholtzer's 
ligioser Botschafter founded in 
nnsylvctnkt in 1852 which through 
series of mergers was merged 
th Der Bote in 1947. Below is the 
niversary editorial of Der Bote's 
tor, P. B. Wiens. 

rty years ago, on January 14, 
M, the first four page issue of the 
■nnonitische Immigranten Bote 
s published. Many of our readers 
i still clearly remember this birth- 
y. We do not intend to make a 
;at to-do about the fortieth birth- 
y of the Bote. But we do wish to 
i ourselves today whether the 
te has fulfilled its purpose as out- 
ed by its founder and first editor, 
Jtrich H. Epp. 

Ne have evidence that the late 
tor was a warmhearted, unselfish 
*anizer who loved his people. If 
iptability and empathy are nowa- 
ys a prerequisite to the success of 
editor, how much more necessary 
1st it have been in those confused 
ys. Certainly D. H. Epp was no 

fiatic but a far-sighted idealist. 

"The Bote was born in a poor no- 

man's-land. With its appearance an 
opportunity was given to the widely 
scattered immigrant groups that 
had no other way of meeting and 
communicating, to get into touch 
with each other weekly. With its 
communications from the old home 
and its reports from the many new 
settlements in Canada, the Bote 
soon became a replacement for the 
so greatly missed village fellowship 
of Russia. This is the only answer 
as to why the little two page Bote 
was received with open arms by all 
the immigrants. 

Yet D. H. Epp set much higher 
goals for the Bote. In his leading 
article in the first issue we find 
these words, "Even if our way of 
life was undermined in our former 
home, yet we were permitted to take 
with us the most sacred of our pos- 
sessions, our religion. We wish to 
acknowledge our faith here and 
freely increase it. The Oberlicht 
["Light from Above," a devotional 
feature] in the Immigranten Bote 
will strengthen your faith when it 
grows weak and will serve you as a 
guide on your path of faith, and will 
encourage and cheer you when you 
are discouraged. 

But the Bote recognized as its 
greatest task the bridging over of 
the differences between the new im- 
migrants and the native born. Epp 
says in his own words as follows, 

"The Mennonite Immigranten-Bote 
comes to you dear brethren in Can- 
ada and takes its place at the family 
table. Impelled by Christian love 
you have helped us across and have 
received us hospitably. A bond of 
friendship unites us to you. You are 
keenly interested in our life and 
fate. The Mennonite Immigranten 
Bote intends to tell you how the im- 
migrants are faring, through it you 
are to learn how they are working, 
feeling, thinking, and how it is with 
their spiritual life. Help us in our 
new task. Help us with your ex- 
perience. Give us some good hints. 
We immigrants have not come 
across to live in isolation, but we 
wish to unite with you in order to 
work together as a large family, in 
the building of God's Kingdom on 
earth, in the realization of the ethi- 
cal ideals which our faith teaches 
us and in the improvement of the 
intellectual culture of our people." 

Today the forty-year old Bote 
could not set any nobler goals. We 
thank God that through the Bote 
much could be accomplished in the 
Mennonite fellowship. At the same 
time we wish to acknowledge mod- 
estly that the task with which we 
are charged has not yet by far been 
fulfilled. May it please God that in 
the future also the efforts to unify 
all Mennonites shall be discussed in 
the Bote. 




United States Court Drops 
Supreme Being Draft Test 

Daniel Andrew Seeger is a consci- 
entious objector. He comes from a 
devout Roman Catholic family. Two 
of his uncles are priests. But his re- 
quest to be deferred from military 
service was denied by his New York 
draft board. He was refused this 
recognition because he answered 
"no" to the Selective Service ques- 
tion asking if he believed in a Su- 
preme Being. 

The United States law on consci- 
entious objectors has required that 
refusal to serve in the military 
forces be based on such a belief. 
Those who believe otherwise are de- 
nied deferment and called up for 
service as was Seeger. On October 
1960, he refused to take the step for- 
ward at swearing-in ceremonies that 
would have made him a member of 
the armed forces. 

The Justice Department prosecut- 
ed Seeger for refusing induction. He 
was sentenced to a year and a day 
in prison. He appealed the convic- 
tion. On January 20, the United 
States Court of Appeals Agreed that 
he had been wrongly sentenced. It 
further declared unconstitutional 
that portion of the law requiring 
conscientious objectors to profess be- 
lief in a Supreme Being. 

Because this verdict strikes down 
part of a federal law, the govern- 
ment will send this case to the Su- 
preme Court. Should the Supreme 
Court agree, Congress will need to 
write a new law for conscientious 

Seeger does not count himself as 
an atheist. He attends the meetings 

of the Society of Friends regularly, 
although he is not a Quaker. He 
heads the college counseling section 
of the American Friends Service 
Committee in New York. 

He calls himself a "religious ag- 
nostic." He does not feel that he 
can say definitely and finally that 
he believes in a supreme being. He 
says that "the existence of God can- 
not be proven or disproven, and the 
essence of this nature cannot be de- 

Seeger finds war futile, self-defeat- 
ing, and unethical. 

The Court, in its opinion, felt that 
Seeger's decision to follow his con- 
science deserved to be respected by 
the draft board just as much as the 
conviction of a believer in a Su- 
preme Being. 

Judge Irving R. Kaufman wrote 
the verdict with which his two fel- 
low judges agreed. Kaufman felt 
that the great variety of religious 
beliefs present in the United States 
prevents the law from requiring a 
common belief. "For we feel com- 
pelled," said Kaufman, "to recog- 
nize that a requirement of belief in 
a Supreme Being, no matter how 
broadly defined, cannot embrace all 
those faiths which can validly claim 
to be called 'religious.' " 

He noted that many groups do 
not teach a belief in a Supreme 
Being. He listed: Buddhism, Taoism, 
Ethical Culture, and Secular Hu- 

Kaufman added, "In the face of 
this vast conglomeration of differing 
ideas and ideals, it is not surprising 


that no single concept may be fou: 
which is common to all." 

Kaufman noted that for some, c< 
science has taken the place former 
ascribed to God. He said that 
many in today's 'skeptical genei 
tion,' just as for Daniel Seeger, t 
stern and moral voice of conscien 
occupies that hallowed place in t 
hearts and minds of men which w 
traditionally reserved for the co 
mandments of God." 

The Court also felt that the rl 
gious beliefs of even a majority 
the citizens could not be used to d 
criminate against others. "We 
cannot conclude that specific r< 
gious concepts, even if shared by t 
overwhelming majority of the coi 
try's organized religions, may be 
lected so as to discriminate agah 
the holders of equally sincere r< |, 
gious beliefs." 

Kaufman also rested the Cour 
case on the rights of individuals i 
der the Bill of Rights. He saw t 
draft act as developed by Congrt 
as an effort to preserve individi 
liberty. Said he, "We . . . recogn 
the concern for personal libert 
and religious freedom which led 
the enactment of the conscientic 
objector exemption in the face 
the perils which confront us throu{ l k 
out the world." 

In his final plea, Kaufman bas tali 

the Tightness of his opinion on 
belief in God, which he did not 
quire of Seeger. He said in cone 
sion, "Indeed, we here respect t 
right of Daniel Seeger to belie 

what he will largely because of t \., 





86 February 11, 19 : : ; 

jSaviction that every individual is a 
■ild of God; and that Man, created 
I the image of His Maker, is en- 
■wed for that reason with human 


■rteen students from Goshen Col- 
lie, Eastern Mennonite College, 
Id Hesston College spent the latter 
irt of their Christmas vacation 
lecember 28- January 4) in an inner 
My volunteer project at St. Louis. 
IPurpose of the project was to 
Ire students a better understand- 
K of the predicament of urban 
I in. Students listened to lectures 
I city leaders such as T. M. May- 
Irry, former alderman of St. Louis, 
cl Vernelle Fuller, former police 
:ective and current law student 
Washington University. 
They also visited community 
arches and toured the St. Louis 
■tropolitan Church Federation De- 
ftment of Planning and Research, 
oup discussions also comprised a 
ge part of the project with the 
al pastor and three Mennonite 
y social workers participating. 
Practical work included cleaning 
irtments for disabled persons as 
fgested by the Visiting Nurses 
sociation. All students lived in 
gro homes during their seven- 
/ stay. 

legarding the program Student 
jject Leader Curtis Burrell says, 
ne basic assumption that the 
arch has the final answer for the 
es of man is correct. But that 
t must not cause us to err in 
nking we always know what our 
:ient's ill is, or how to apply the 
ding balm. If we are to hit our 
get in urbia, we must make close 
;ervation as to what and where 
is. If not, we may find ourselves 
atching where it doesn't itch." 


December 27 the funeral of Mrs. 
Fukuda was held at the Cen- 
1 United Church of Christ in 
/azaki, Japan. Missionary Rob- 

Ramseyer writes of Mrs. Fu- 
la: "She was the mother of Ted 
kuda, who attended Bethel Col- 
e and Hartford Seminary with 
ssion Board assistance several 
irs ago. Mrs. Fukuda was a lead- 
in church women's activities and 

many social welfare activities 
oughout the prefecture. Her 

passing made us aware once more 
of how much one woman fully dedi- 
cated to the Lord can do, even in 
this land which knows so little of 
Christ. We pray that God will raise 
up many like her who will give 
themselves fully to His work. May 
God give us the courage to offer 
ourselves also." 


On January 31 the Congo govern- 
ment began sending troops into 
Kwilu province to deal with the 
two-week-old rebel uprising. 

Guerrilla bands led by Pierre Mu- 
lele have terrorized the province 
of Kwilu killing three Belgian Cath- 
olic missionaries and a Baptist lady 
missionary from Idaho. Another 
Baptist worker was wounded. 

Kwilu is one of two provinces in 
which the inter-Mennonite Congo 
Inland Mission is active. All Menno- 
nite missionaries in Kwilu were 
evacuated safely. (See The Men- 
nonite, Feb. 4.) 

Mennonite missionaries formerly 
in Kwilu have moved to the follow- 
ing places: LeopolclviUe: Charles 
Sprungers, Peter Bullers, Harvey 
Barkmans, Mrs. Arnold Nickel, and 
Selma Unruh; Tshikapa: Elda Hie- 
bert, Betty Quiring, Dr. Arnold 
Nickel; Lubondai: James Bertsches, 
Harold Grabers. 

Mission properties at Kandala 
were burned by the rebels, and pos- 
sibly also at Kamayala. Property 
at Mukedi, the other major station 
involved, seems to be secure. 

Mennonite Brethren missionaries 
working in the same province were 
also evacuated and are reported 

As of January 31, only one Amer- 
ican missionary remained in Kwilu. 
She was Mae Clark of the Congo 
Gospel Mission, who operates an or- 
phanage at Balanganga in eastern 

A New York Times dispatch re- 
ports that Charles Sprunger and 
Loyal Schmidt, both Mennonite mis- 
sionaries were held captive by the 
guerrillas for thirty hours in the 
Gungu area. They were present at 
a meeting of 700 guerrillas in the 
forest late on the night of Jan. 23. 

The men were seized on the road 
between Gungu and Kandala. Their 
car was burned and they were taken 
to the forest rendezvous. 

On their way they passed a vil- 
lage where their captors demanded 
food supplies. The village chief 
knelt before the guerrillas and 
pleaded for mercy when told that 
his village would be burned if no 
food was produced. 

At the forest meeting small rebel 
groups each with a commander 
congregated. The men were armed 
with bows and arrows and bush 

The meeting was in charge of a 
"vice president" who sent a courier 
on bicycle to the "president" to find 
out what to do with his prisoners. 
Word came back the next day that 
the missionaries were to be helped 
to leave the area and directed to- 
ward Mukedi From Mukedi they 
were evacuated by plane. 

Another missionary, a Baptist, re- 
ported that his house was broken 
into by a large group of bandits. 
The missionary, Barton G. Brown- 
ing, asked what they wanted. 

"They said they wanted all the 
missionaries, Catholics and Prot- 
estant, to leave," Browning report- 
ed. " 'We will kill our own leaders,' 
they said. 'Then Moscow will help 
us and give us all kinds of things.' 

"Some said they had seen pictures 
of places where the Russians had 
taken over. 'White men keep us 
from having all that,' they said." 

"Then," said Browning, "they 
threw dirt into my face and shout- 
ed, 'This is our land, the white man 
cannot have it." 

In commenting on the disturbance 
in Congo, Reuben Short, Elkhart, 
Ind., executive secretary of the Con- 
go Inland Mission, said, "This crisis 
is a fabric of sporadic anarchy and 
violence floating on the surface of 
a tension laden nuclear era." 

"Secondary causes," Short added, 
"appear to be idleness, poverty, il- 
literacy, and we believe the primary 
cause is the fact of human deprav- 

Short felt that the rebellion would 
be short-lived. He indicated that 
workers would probably be able to 
return in the near future. "We as- 
sume," he said, "things will quiet 
down shortly, that we can return 
to our posts with confidence and we 
can pick up from there — perhaps 
with some adjustments in strategy. 
We will continue to help so long 
as we can be useful and do not plan 
to retreat because of a few misun- 
derstandings and belligerent foes." 


Mennonite Comment on 
Pope's Visit to Holy Land 

The following observations were 
written by Herbert L. Swartz, Wil- 
lowdale, Ont., who is director of the 
Mennonite Central Committee's pro- 
gram in Jordan. He is a member of 
tlie Mennonite Brethren Church. 

The yellow and white flags and 
streamers are being removed. The 
arches across the road at the Jor- 
dan River and at the approches to 
Bethlehem and Jerusalem will stand 
for a time as a reminder of the 
occasion. The newsmen are already 
gone to the next important place. 
And gradually the press and in 
formation centers at the post office 
and the archaeological museum will 
disappear. But many will not soon 
forget the visit to Jordan, the Holy 
Land, of Pope Paul VI. 

The excitement of receiving an 
important visitor seemed to grip 
the city of Jerusalem, where mcc 
Jordan has its headquarters, a few 
days before the visit. While the out- 
ward preparations accented this 
mood, the ever present political 
and religious questions drew the res- 
idents and the visitors together 
into a concerned group. 

Was the Pope sincere in his 
pledge that this was to be a "pil- 
grimage"? How would the proposed 
meeting between the Roman pontiff 
and the Greek patriarch affect the 
recent thaw in Protestant and Cath- 
olic relations? What would the Mos- 
lems say to all of this? And, finally, 
in the light of recent tragic assas- 
sinations, would God grant a safe 
journey to this man? 

In carefully guarded words and 
by a due regard for the right holy 
places at the Garden of Gethsem- 
ane, in the Church of the Nativity, 
and in the Church of the Holy 
Sepulchre, Pope Paul underscored 
his sincere desire to make this a 
personal pilgrimage. One could not 
keep from making the obvious com- 
parison between the medieval saint 
and the modern Pope. There was no 
similarity between this entry into 
Jerusalem, and that of the One who 
came in peace to give His life as a 
ransom for sin that men might be 
reconciled to God. But, there was a 

sharp reminder of the need for 
reconciliation of man to God, and 
man to man, when the Pope crossed 
over to Israel and returned at a 
different point. 

The meeting between the Roman 
and Greek Church leaders was cor- 
dial. While the event itself was dra- 
matic, its timing was unfortunate. 
It seemed like a "play" for the 
crowd. There can be no doubt now 
that the door for discussion and 
more cordial relations is open. How- 
ever, in a message from Bethlehem, 
Pope Paul made quite clear the posi- 
tion of the Roman Catholic Church 
towards "the separated brothers 
who are not in perfect communion 
with us," as he declared that "the 
door of the fold is open," "there is 
room for all." Besides this though, 
he did emphasize that, "We shall 
not call for gestures which are not 
the fruit of free conviction, the ef- 
fect of the Spirit of the Lord." The 
thaw is still on! 

The message of King Hussein of 
Jordan, at a press conference two 
days prior to the arrival of the 
papal party, set the tone and official 
attitude of Islam toward Christian- 
ity as represented by Pope Paul. 
The king spoke of a common spir- 
itual heritage and of the funda- 
mental affinity of the two great 
religions. He also defined the posi- 
tion of the Koran toward Jesus 
Christ, which he said has reverence 
for the divine message of Christ 
with the result that Islam reveres 
and believes in the divine nature 
of Jesus Christ as emanating from 
the Son of God. The visit of the 
Pope, the King declared, heralded 
a new era of cooperation between 
Islam and Christianity. 

In seeming reply to this, Pope 
Paul declared in Bethlehem, "We 
Christians, taught by revelation, 
know that God subsists in the three 
divine persons, Father, Son and 
Holy Ghost — but we ever confess a 
single divine nature and one only 
living and true God." Theologically, 
the positions were clear; but left 
unanswered was the basic question: 
"What then shall we do with Jesus 


The 1964 conference of the As 
ciation of Mennonite Aid Societ 
will be held March 5 and 6 on 
Goshen (Ind.) College campus, 
is a major change in location 
order that the various mutual 
officers might be able to see one 
the centers of Mennonite Mut 
Aid activity. 

Principal speakers will be: O' 
Graber, Buhler, Kan., who will p 
sent a series of four addresses 
"The Imperative of Mutual At 
A. J. Metzler, executive secret' 
of the Mennonite church, will sp 
on "Is Mutual Aid an Imperat 
Today?" J. Lawrence Burkholder 
Harvard Divinity School will p 
sent an address on "Mennonite R 
tual Aid Programs and the Futur 

There will be three worksho 
one including a tour and disc 
sion of management practices 
application of the Mennonite 
tual Aid, Inc., of Goshen. Hai 
Wenger of Wellman, Iowa, will c 
duct it. Wayne Clemens of Akr 
Pa., will conduct a workshop 
"New Developments in Pack" 
Policies." Richard Yordy will c 
duct another workshop on 
Role of Mutual Aid in the To 
Program of the Mennonite Churc 
These workshops will be under 1 
direction of A. A. Schroeder 
Reedley, Calif. 

Secretary-treasurer of the asso 
tion is Howard Raid, Bluffton, O 


A special report on Paraguay I 
ian tribes living in the Chaco n 
Mennonite colonies was made 
Jacob A. Loewen on January 17 
the Executive Committee of 
General Conference Board of IV 

Loewen, professor of anth 
pology at Tabor College, Hillsbo 
Kan., recently returned from P 
guay after an intensive six-mont 
study of Paraguay Indian tribes 
behalf of the Mennonite Cent 
Committee and the Indian reset 
ment program"). The Board of 
sions is studying Conference 
volvement in the Indian miss 

Loewen reported his impress 
that the establishment of the Ch 
tian church among Paraguay 1: 
ans appeared to be on a soun 
foundation than work he had 
served elsewhere in Latin Ameri 

88 February 11, 1 

■untries. He emphasized the im- 
■rtance of allowing Indian leader- 
■ip to develop and work freely un- 
Ir the guidance of the Holy Spirit, 
flthout the hampering influence of 
I) much white administration and 
■estern mores. 

■Loewen also suggested that as 

■ raguayans Mennonites win Indi- 
1s to Christ, the converts may 
■emselves be the best channels of 
I? Holy Spirit in winning Spanish- 
Isaking Paraguayans, with whom 
■?y are closer culturally than the 
Mrman Mennonite immigrants. 

■A. number of Mennonite colonists, 
■ilizing the great opportunity for 
iristian mission work among their 
clian neighbors, see the leading 
God in bringing them to the 
aco. "Why did He lead us to 
jraguay?" they ask. "Was it not 
r this work — to bring Christ to 
? Chaco?" The undertaking will 
}uire the joint support of Men- 
nite groups both in North and 
uth America — thus the concern 
d interest of the Conference 
ard of Missions. 


vid Reimer, manager of the Men- 
riite Bookstore in Rosthern, Sas- 
tchewan, reports gross sales of 
Ip.OOO for 1963, an increase of 
I ty-seven percent over the previ- 
Ib year. The store moved into a 
liV building a little over a year 
Mo, and the enlarged new quarters 
■ve contributed substantially to the 

■ es increase, as has the program 
I/eloped by the staff: church vis- 

tion, promotion, and wider selec- 
n of merchandise. Assisting Rei- 
r are Ruby Welk, Robert Schmidt, 
3 Lydia Janzen. 


n years ago Kyoung San, Korea, 
s a ghost town. Now it is teem- 
[ with 200 orphan boys working 
:h carpentry, printing, metal 
rk, and agriculture; studying 
iglish and all other academic sub- 
( ts; playing tennis and basketball. 
Vhen mcc workers, Mr. and Mrs. 
Robert Kohls, arrived at Kyoung 
l in 1953, they found an aban- 
led Japanese agricultural insti- 
e. Since that time the Mennonite 
oational School has come into 
hter the original buildings were 
aired, a small staff greeted the 
ival of the first thirteen orphan 

boys who also worked hard to help 
with the farm and building pro- 
grams. Later more boys came and 
the first agricultural vocational 
course was started followed by aca- 
demic and additional vocational 
training classes. 

There were growing pains, of 
course. At one time a group of boys 
who had become disgruntled with 
the food and their general treat- 
ment persuaded sixty more boys 
to leave the school. Later most of 
these boys returned but it was a 
time of crisis for the school. At an- 
other time one dormitory burned to 
the ground. This was replaced to 
make a total of three dormitories, 
with one more presently under con- 

A fifty acre farm helps to feed 
the 200 orphan boys at the school. 
Along with the development of the 
farm many animals were obtained. 
The animal population has increased 
to six cows, three oxen, three goats, 
fifteen pigs, three geese, twenty 
rabbits, and two watch dogs. The 
main crop here as elsewhere in 
Korea is rice and a winter barley 
crop. Vegetables are also raised. 

The scope of the school has 
changed much during ten years. The 
staff has increased to nearly fifty 
persons. The education program has 
improved, new buildings added, and 

farm production has increased. 
There has been a steady decrease 
of serious rule infractions by boys 
and an increased interest in reli- 
gious activities. From this we can 
see that Christ not only changes 
individuals, but also the spirit of 
an institution. 

Graduation time is always a sad 
time. When boys leave the protec- 
tion of the school, they remain un- 
der the care of mcc for ten months 
longer while they are helped to find 
jobs. After this they are on their 
own in a society which does not 
readily accept orphans. However, 
these boys have had an opportunity 
to learn to know Christ while at the 
school and thus are doubly pre- 
pared to meet the battles of life. 

On November 20 many guests, 
former staff, and graduates attend- 
ed the tenth anniversary celebra- 
tion of the school. Each vocational 
class had a special exhibition, a fine 
arts contest was held, an alumni or- 
ganization was formally initiated, 
an anniversary picture was taken, 
and in the evening the history of 
the school was portrayed in shadow 
drama and slides. The first princi- 
pal of the school and his wife at- 
tended the festivities plus other hon- 
ored guests from many places. Fifty 
graduates from many walks of life 
came to help celebrate. 

HANS EDGAR EPP BECAME the first Mennonite to receive a doctor's degree from 
the National University of Paraguay. Epp graduated with highest honor in a 
class of fifty-seven. He will serve his internship under a new arrangement with 
the University Medical School and the Alliance for Progress. In this program he 
will work nine months in the state hospital in Asuncion, and serve nine addi- 
tional months in the country. Epp is a member of the Fernheim Church. 


DEDICATION SERVICES FOR the new building of the Altona Mennonite Church, 
268 Eighth Avenue NE, Altona, Man., was held on February 2. Established with 
twenty-two members in April, 1962, the English-language congregation now has 
forty-four members coming from Ave Mennonite groups and four other Protestant 
denominations. The sanctuary with seating for over 300 was built and furnished 
for an approximate cost of $62,000. 


At least thirty registered nurses 
will be needed for mcc medical 
projects in 1964. There will be open- 
ings in hospitals, clinics, and men- 
tal hospitals in eight countries. 

The hospitals at St. Anthony, 
Twillingate, and Corner Brook, New- 
foundland, will need seven R.N.'s. 
Hospital Albert Schweitzer and the 
MCC-operated hospital at Grande Ri- 
viere du Nord, Haiti, are looking 
for five. 

The programs in Bolivia and Par- 
aguay will need at least one each. 
In Asia there will be openings for 
one or two each in Vietnam, Korea, 
and India. A Canadian R.N. will be 
needed for the latter. 

The Mennonite mental hospitals 
in the United States will have nine 
positions open. The Appalachian 
Regional Hospitals in Kentucky, 
Virginia, and West Virginia, and 
Grady Hospital in Atlanta, Ga., will 
need a minimum of four. 

There are currently sixty R.N.'s in 
the Mennonite Central Committee 


The following letter was sent short- 
ly before Christmas by the congre- 
gation of Chicago's Woodlawn Men- 
nonite Church to the widow of the 
accused assassin of President Ken- 

nedy, out of recognition of her pres- 
ent anguish and future anxieties. 

"Dear Mrs. Oswald: We are a 
small interracial congregation on 
the south side of Chicago. We are 
writing to let you know that we 
are praying for you in your time 
of testing and grief. In our church 
worship service we have a short 
period of time each Sunday in which 
different members stand and tell 
of any concerns they have. Last 
Sunday someone mentioned that you 
were a person with immense diffi- 
culties and hardships, and that all 
of us ought to remember you. After 
the service a small basket was 
placed where persons could leave 
money to express their feelings of 
sympathy for you. The amount is 
not great. We cannot give much. 
But we hope that this gift will let 
you know that we are thinking of 

"We wish that it were a better 
world. We wish there were a place 
where you could raise your chil- 
dren free from any remarks that 
will hurt them. Some of us know 
too what it is like to raise our chil- 
dren in places where they are not 

"It seems that we cannot change 
the world in big ways. But each in 
our own way, we pledge ourselves 
to do all we can in our daily lives to 

replace hatred and suspicion wi 
love and understanding — for £ 

"Please express our prayerfj 
sympathy also to your mother-i 

"With Christmas coming soon v 
hope that you will find Christ, tl^ i— . 
Prince of Peace, to be a light 
your dark hour; and a lift for t] 
heavy burden that you carry. It 
a reminder that God does not choo 
only some of us to love. 

"If there is anything we migj 
do to help you, we would be hapy 
to hear from you. Sincerely, Me 
bers of the Woodlawn Mennoni 
Church, 1143 E. 46 St., Chicago 





Mennonite Disaster Service is sche 
uled to hold its ninth annual a 
unit meeting at the Christoph 
Dock School, Lansdale, Pa., on Fe 
ruary 13 and 14. This is a meetil 
to which all unit members from tl 5 
U.S. and Canada and others inl 
ested in mds are invited. 

The two-day sessions will hi, 
light papers on "Witnessing throuj 
mds" by C. N. Hostetter, Jr., cha: 
man of mcc; "Biblical nonresistancj*' 11 
Christian concern, and civil def ens< 
by Edgar Metzler, executive sect 3110 
tary mcc Peace Section; "Undf pp. 
standing the role of mds in a n 
clear age" by Prof. Henry Weave 
Jr., Goshen College; and keyno 
speaker B. Charles Hostetter, p£ 
tor of the Mennonite Hour. 

In the past years mds has be< 
active in flood cleanup operatio 
and in one case assisted the Ami 
ican Red Cross in the constructi 
of a home for a needy family. Th 
have sponsored first aid courses 
various churches. In one area th 
discovered a very needy color 
community and moved in with M 
teams for cleanup and proper 
repairs. Another group kept acti 
in the absence of major emerge 
cies by building a home for tl 
mentally retarded. In other are 
it has been successful in sponsi 
ing blood donor clinics for the R 
Cross and a few fire-fighting pr< 
ects. Not only have they been acti 
in flood cleanup work but have ( 
tempted to prevent floods by addii 
sand banks to dikes through t 
services of volunteers. 




February 11, 19( 





■L965, July 10-16— General Confer- 
ee, Estes Park, Colo. 
|L967 — Mennonite World Confer- 


Web. 17-19— Bible Week, Canadian 
ftnnonite Bible College, Winnipeg, 
[in. C. J. Dyck, speaker. 

Web. 18 — Tucson, Ariz., Boys Choir, 

I iff ton (Ohio) College. 

Web. 24 — Eastern District Minis- 
Is Meeting, Mennonite Home, 
■ederick, Pa. 

Web. 28-Mar. 2— Stewardship Con- 
ience, Hutterthal Church, Carpen- 
1; S.D., Lester Janzen, speaker. 

Web. 28— Vernon Neufeld of Bethel 
Illege to speak at Bethel Church, 
■nton, Calif. 

Web. 16 — Mission Festival, Alex- 
lierwohl Church, Goessel, Kan., 
1- Aron Jantzens and Sue Martens, 

■Feb. 25 — Oklahoma Ministers Re- 
lat, Mennonite Indian Church, 
■nton, Okla. 


mlelen Bestvater, Alexanderwohl 
lurch, Goessel, Kan., and Joseph 
W-rd, Park Place Christian Church, 
itchinson, Kan., on Jan. 25. 
Ej)eZores Dalhe, Herold Church, 
i-dell, Okla., to Warren Wilson, 
l>mas, Okla., on Dec. 20. 
Ifwew Goering, West Zion Church, 
lundridge, Kan., and Roger Vogts, 
1st Church of Christian, Mound- 
Ige, Kan., on Dec. 17. 

II udith Elaine Harms, Herold 
I arch. Cordell, Okla., to Lloyd 
Sice Sherrod, First Methodist 
B irch, Goodland, Kan., on Dec. 21. 
jl'onme Hirschler, West Zion 
lurch, Moundridge, Kan., and 
jjrfc Graber, First Church of 
P'istian, Moundridge Kan., on 
I/. 16. 

[Penny Meyer, Wayland (Iowa) 
Birch, to Connie Lewis, Dec. 28. 

Lillian Richert, Durham, Kan., 
and Dwight Jantz, West Zion 
Church, Moundridge, Kan., on Oct. 

Ambrose Basinger, St. Johns 
Church, Pandora, Ohio, to Mrs. 
Elizabeth Lehman, Grace Church, 
Pandora, Ohio, on Dec. 4. 

Paul Basinger, Ebenezer Church, 
Pandora, Ohio, and Linda Lee Rad- 
abaugh, First Lutheran Church, 
Leipsic, Ohio, on Jan. 10. 

Elias Goering, Hopefield Church, 
McPherson, Kan., to Mrs. Sarah 
Siebert, Assembly of God Church, 
McPherson, Kan., on Dec. 18. 

Lowell Hoffman and Wanda 
Crump, Carlock (111.) Church, on 
Dec. 1. 

Genevieve Mierau and John A. 
Janzen, both of the Bethesda 
Church, Henderson, Neb., on Dec. 20. 

Gerald Sheffler, Lorraine Avenue 
Church, Wichita, Kan., to Alice Ann 
Moody, First Baptist Church, Moun- 
tain View, Ark., on Dec. 21. 

Jeanne Sommers, Grace Church, 
Pandora, Ohio, to Michael Cramer, 
E.U.B. Church, Rawson, Ohio, on 
Dec. 24. 


Paul Schroeder was installed as 
pastor of the Rosthern (Sask.) 
Church on Jan. 19. He is also chair- 
main of the General Conference of 
Mennonites in Canada. 


A Tip or a Talent, a 64-f rame color 
filmstrip, with 33V'3 record, script, 
and guide, in which a high school 
boy compares his spending on a Sat- 
urday night date with his Sunday 
morning contribution. Cartoon art- 
work and adolescent narration make 
the treatment of the subject natural 
and humorous. The filmstrip is rec- 
ommended for motivation and dis- 
cussion with older junior highs, sen- 
ior highs, and young people. 

Tlie Will of Augusta Nash, a 34- 
minute, 16mm., black-and-white film. 
It portrays a father who is left a 

J. M. Klassen (Workers), 
Paul Schroeder 

large sum of money with strings 
attached. One condition is that he 
must tithe. The film shows how he 
confronts the will and considers its 
challenges. An open ending leads 
naturally to discussion. The film is 
recommended for use and discussion 
with junior highs through adults. 
Rental: free-will offering, with a 
$6.50 minimum. 


J. M. Klassen, Winnipeg, Man., 
has been appointed as Executive 
Secretary of the Mennonite Central 
Committee (Canada). He formerly 
served under mcc in Korea and was 
later assistant director of relief. 

Gladys Siebert, Bethesda Church, 
Henderson, Neb., will be commis- 
sioned by the Bethesda Church in 
a service February 16. She is enter- 
ing mission service in Taiwan. 


Carlock (III.) Church, on Dec. 18: 
Mrs. Glenn Waller. 

Grace Church, Pandora, Ohio, on 
Jan. 26: Karen Balmer, Nancy 
Bucher, Richard Gerig, Thomas Mo- 
ser, Joan Lemley, Trina Reichen- 
bach, Barbara Schauflin, Stephen 
Sutter, Charles Welty. 


Herman Claassen, Willow Creek 
Church, Paso Robles, Calif., born 
June 8, 1884, in West Prussia, Ger- 
many, and died Jan. 19. His wife 
and one son survive. 

Wayne S. Getz, Germantown 
Church, Philadelphia, Pa., born Jan. 
25, 1881, and died Jan. 24. He was 
responsible for the maintenance of 
the historic church for a number of 
years. His wife and a daughter 

Mrs. Effie Hayslip, Carlock (111.) 
Church, died Dec. 12. 

Mrs. Ida B. Lehman, Ebenezer 
Church, Pandora, Ohio, born Jan. 
21, 1874, in Lancaster, Pa., and died 
Jan. 13. 





Dear Editor: With great interest 
do we read The Mennonite; but with 
this comes a concern for the trend 
within the General Conference 

In the January 21 issue the ar- 
ticle, "Christian Missions Face an 
Unfriendly World" by Maynard 
Shelly, and the letter, "Healing the 
Schism" by Missionary E. H. Burk- 
halter are disturbing. These, of 
course, are only two of the many 
articles appearing on both sides of 
the fence. The one revealing the 
trend in our Conference towards 
joining hands with the World Coun- 
cil of Churches, which in turn hopes 
to join hands with the Catholics; 
and the other raising the question 
of its advisability. 

The emphasis on unity between 
denominations and faiths is neces- 
sary but might well come at the ex- 
pense of the unity within our own 
denomination. Possibly we need to 
look first into our own unity within 
the Conference on this issue before 
we can expect it to move ahead in 

May we always be "endeavouring 
to keep the unity of the Spirit in 
the bond of peace . . . till we all 
come in the unity of the faith, and 
of the knowledge of the Son of God, 
unto a perfect man, unto the meas- 
ure of the stature of the fulness of 
Christ" (Eph. 4:3,13). Frank D. 
Huebert, Orienta, Okla. 


To the Editor: Appreciate your ef- 
forts and fresh thinking with The 
Mennonite though I don't always 
agree with your ideas. Ohio. 

To the Editor: Personally, I think 
that The Mennonite is one of the 
best church organs in this country, 
and that we might suggest to people 
who feel concerned about outreach 
at an intellectual level that a sub- 
scription to The Mennonite might 
be a most appropriate way to intro- 
duce ourselves. Minnesota. 

To the Editor: I would like to com- 
ment at this time on the fine job 
you are doing as editor of the paper. 
I find the articles and editorials in- 

teresting and thought provoking. As 
a Canadian I'd like to see a few 
more Canadian news items but I 
realize that you can only work with 
what we send you. Saskatchewan. 


Dear Friend: Our good friend Stan- 
ley Bohn's letter in this week's 
Mennonite (Jan. 14) ought to be re- 
quired reading from every Menno- 
nite pulpit of all branches of our 
church. William H. Stauffer, Box 
365, Sugarcreek, Ohio. 


The writer of the following letter 
is chairman of the Board of Busi- 
ness Administration. 
Dear Editor: Stanley Bohn's letter 
of January 14 on stewardship is en- 
couraging and well taken in its 
logic. We could go even further to 
state that all duplication of effort 
in the work of Christ is a wasting 
of the resources God has given us 
in people and in things and, how- 
ever, is not so easily determined, 
whether it be institutions, program, 
or repeating the same Good News 

Look to Your Faith 




A book of short devotional meditations 
on challenging tenets of the Christian 
faith. The meditations are selected edi- 
torials of the past editor of The Men- 
nonite. By Jesse N. Smucker, $2.50 

at Mennonite Bookstores 

Berne, Indiana Rosthern, Saskatchewan 
720 Main Street, Newton, Kansas 

every Sunday to the same peop 
The prior question might then n 
be one after duplication but "Wh 
does it take to get the messa 
through?" I feel with Stanley a e< 
tain impatience that it should ta 
so much machinery to do it, 


53: t 
it? | 



E li 

sometimes fear that the machine 
itself is getting in the way. On t 
other hand we cannot be as ide 
istic (or pessimistic) as the prov< 
bial Dutchman who said, "You cai 
get there from here." We need 
begin where we are. 

Referring specifically to the Ge 
eral Conference stewardship pi 
gram, it became clear very eai 
that we could count on many 
valuable resource materials and 
perience from other groups, inch 
ing particularly also the (Old) M( 
nonites. A tremendous spirit 
brotherliness prevails among 
stewardship men, I think, as a 
suit of which we do not envisi 
any duplication of literature effo 
It also became clear that Dan Kat 
man had had more than enou 
work with the (Old) Mennon \ 
churches. He has been tremendoi 
ly helpful to Lester Janzen and 
of us at every point. You migMSni 
without hesitation, consider D 
and Lester a team working in sj 
cific fields within the Mennon 
Church. I might add that no pla 
have been made to continue i 
stewardship education program 
yond the initial three-year peri 
Those planning the program 
we need to be open to a wide ve 
ety of short, specific ministries 
the church without letting them 
evitably constitute organizatioi 

The larger question Stanley as 
however, remains a real challenHfeii 
to which we all need to give 
lives. Christologically all dialer 
sion is sin. Progress in unity 
painfully slow among us. The hai 
writing on the wall is getting la 
er. Perhaps we are not faith 
enough, or prophetic enough. P 
haps we ourselves are too divic 
within and at the local level. P 
haps the agony of a divided B 
of Christ is part of the burden 
must bear as disciples while 
strive to have our Lord's praj 
(John 17) answered in His tt 
in part, we hope (1 Cor. 3:12-: 
through our living and doing. C 
nelius J. Dyck 3003 Benham Ax 
Elkhart, Ind. 





92 February 11, 19 : 

ffii a non-drinking member of a 
Itafession in which social drinking 

■ demanded. I am a Washington 
■wspaperman, covering a political 
Id diplomatic beat. 

■tVhen I first came to the capital at 
■enty-three, a decade ago, I was 

■ d I'd have to learn to drink, at 
list enough to be sociable. The 
Ipktail party is Washington's great- 
1 institution, and newsmen have 

■ attend hundreds of them in the 
Ipcess of making acquaintances 
liong public officials. 

■3ack in the old saloon days and 
■ring prohibition, drinking had a 
Ipial stigma attached to it. Today 
j situation is reversed. The drink- 
l of whiskey and gin cocktails is 
t only socially acceptable, it's 
nally demanded. In some small 
vns the drinker may still be 
iwned on, but not here in the city, 
inking is considered smart. 
3ow can a non-drinker justify his 
nciples in a society where drink- 
> has become so widely accepted? 
w can he resist social pressure? 
t's face it. It isn't easy to refuse, 
had lots of uncomfortable mo- 
ats till I got my social bearings 
Ticiently to know how to cope 
th the problem. 

' wish our churches would be 
inker with young people. I wish 
ij would tell any young man 
cering a profession calling for 
:ial contacts that he's going to 
;e the problem, that many of his 
;ociates will drink and that drink- 
f will be expected of him — unless 

makes up his mind that he's go- 
: to refuse flatly. I wish they'd 
1 the girl who's going to marry a 
ang man entering the business 
rid that as the wife of an aspiring 
Sessional man she's going to have 

face the problem of liquor and 
lp her husband meet it. 
; wish our pastors and youth coun- 
ors would deal with this problem 
■re realistically, because unless we 
illy let young people know what 
?y're going to face in the way of 
'ial pressure and give them con- 
•te reasons for resisting it, we are 
ng to leave our youth unprepared. 
'. can understand well how many 
our youth, who would really pre- 



fer not to drink, become convinced 
they must for social reasons. After 
ten years of bucking the cocktail 
circuit in our nation's capital and 
drinking ginger ale and Cokes, may- 
be I can give advice on how to re- 
fuse a drink when it's pressed on you. 

In the first place you have to de- 
cide whether you're going to drink 
or not drink. I made up my mind 
rather strongly on that when I was 
going to college. I knew a couple of 
fellows who were expelled from a 
small church college for drunken- 
ness. They didn't look good the night 
they tore up the library on what 
was supposed to be a hilarious spree. 
For one of them, it meant the ruin 
of what could have been a law ca- 
reer. He never went back to college. 

While in graduate school at a Big 
Ten university I saw a lot more 
students drinking. It was more com- 
mon on the big campus. I saw some 
coeds when they were so tipsy that 
the way they behaved left me with 
no respect for them or the men they 
were with. They were paying a 
mighty high price for a good time. 

I knew a congressman's son, a 
brilliant boy, who first flunked law 
school, then was courtmartialed as 
an army officer simply because he 
couldn't stay away from beer. He 
caused his father terrible anguish 
and finally woke up to the fact that 
he was ruining his life. 

The ones who wake up, painful as 
the experience is and humiliated as 
they feel when they realize how they 
have behaved, are the lucky ones. 
Lots of young men and women don't 
wake up until they're too far down 
the road to alcoholism to stop. 

So, from what I could see in 
college, drinking didn't look too 
smart. My parents were opposed to 
liquor, I heard many a sermon 
against it in church, and what I 
saw it doing to some of my young 
friends convinced me it was some- 
thing to avoid. 

For a while after graduation I 
was breaking my way into journa- 
lism as a general assignments re^ 
porter. As city editor of a small 
Minnesota paper, I had to cover 
police court. There I really saw the 
cost to our society of letting beer 
and liquor become a controlling part 
of the American way. 

I would see not only those whose 
lives had been sacrificed on alcohol's 
altar — the white-pallored, trembling 
stumblebums and the floozy, un- 

kempt women — but also those who 
travel in the most respectable cir- 
cles of society. They're the ones who 
never get their names in the papers 
because they're too influential with 
the editor. They presented a pathetic 
sight as they paid fines for "speed- 
ing," "disorderly conduct," or some 
minor charge a friendly prosecutor 
would agree to put on the books. 

But the police officers and report- 
ers present knew what really hap- 
pened, the drunken brawl, the wild 
orgy that went on until police were 
finally called to break it up. Hollow 
laughs couldn't hide the sordid truth 
of what police had seen. 

I remember seeing a man who had 
murdered his wife in a drunken 
rage, seeing him the morning after 
when he realized the gravity of the 
charge he faced and comprehended 
what he had done to the one who 
entrusted her life to him at the mar- 
riage altar. He was a shaken man. 

There were girls from respectable 
families who'd been pulled in at 3 
a.m. when police investigated a 
drinking and petting party in 
parked cars. I'd seen them when 
through the fog of morning-after 
hangover they'd meet their parents 
and realized the situation in which 
police had found them. It wasn't 
pleasant to witness. The mother al- 
ways had the same stunned look of 
disbelief. It haunts you. 

Worst were the accident cases. 
They'd come in from the hospital in 
bandages and splints to be arraigned 
for drunkenness or manslaughter. 
You'd hear the widow of the man 
who'd been killed tell through puffed 
lips of that last terrible moment 
when the other car veered across 
the center line. 

In the courtroom you'd see her 
young son and daughter, still mourn- 
ing their father, straining forward 
to catch words of testimony. You'd 
try not to look at them, until there'd 
be a stir and the daughter would 
be carried out in a faint. 

And worst of all you'd ever see 
is the salesman who had run down 
two young boys on a bicycle . . . one 
dead, the other crippled by spinal 
injury . . . drunkometer test positive 
. . . car off the road when it hit 
them . . . manslaughter ... de- 
fendant pleads guilty, brokenly tells 
judge how sorry he is . . . judge 
stern . . . ten years in state peni- 
tentiary . . . the man sobs. And you 
aren't surprised when he commits 

suicide in prison six months lateft. 

Not everyone gets indoctrinatioJjH 
into the costs of alcohol via tl 
public court, though our courts ai I , 
open any morning you care to § * 
in and see the sordid story. It's 
good antidote to the "men of di^ 
tinction" ads. 

No, not everyone who drinks 
going to end up in police court, bi 
none of them who do ever thougl; 
they were going to. 

The ironic fact that really b 
comes apparent after you hay 
learned to refuse liquor at any ar 
all occasions including White HousJ 
dinners, is that you don't have 
drink to be sociable after all. Yc 
can, if pressed, explain with jui 
enough obvious irritation to caus 
the host to drop the subject, th; 
you simply don't like to drink. As 
for ginger ale. They always have 
— for chasers. 

Nobody shuns you. You don't los 
friends — and you definitely gain ii 
fluence. I don't care what the dim 
er says to cover up. He has an inn< 
respect for the man who doesn 
drink and won't compromise on tlj 
issue. The man who won't yield 
pressure on that issue isn't likely 
yield to temptation or mob pressuij 
on others, and people know it. 

The young professional or bus! 
nessman, no matter what field he[| 
in, can build respect and prestig 
faster by refusing to drink tha 
through all the sociable cocktails 
can possibly imbibe. And youn 
wives when entertaining need ma\\ 
no apology for refusing to serve 
cohol. You make a fatal mistake tl 
minute you apologize for taking tl 
abstinence stand. 

The present trend in Ameri( 
toward more and more consumptic 
of liquor will be halted only t 
those who refuse to be intimidate'; 
I'll never forget the day former Pr 
mier Mendes-France of Fram 
raised his glass of milk in a toa 
at the National Press Club. It toe 
nerve to do that, but he saw alcofo 
eating the heart out of his countr 
And he gained stature by his bo 
act of fighting it. 

Don't let anyone tell you that yc 
have to drink to be sociable. Yc 
don't. You gain the right kind 
friends and prestige and professio 
al advancement lots faster drinkir 
that ginger ale plain, and lookii 
your host right in the eye as yc 
order it. Do you dare try this? 

94 February 11, 19c" 

jensitivity and Loneliness 

■tiny Lind Atkinson 

1 w much must we be willing to 
brifice in order to function as a 
Hole person? What is conformity 
■u how far must we go in order 
I be accepted? No matter how we 
litest or pretend that we don't 
lo what other people think of us, 
I need and desire for love and 
I eptance are the most basic of all. 
Fpple need people. It's that simple, 
lit is impossible to exist in our own 
■all worlds. One can only escape 
[far and falsify to a certain ex- 
It. There is always (whether we 
■ognize it or not) a breaking point 

■ time when we must no longer be 
■icerned with the trite petty ex- 
Knee that we call life — a time 
Ben we must examine ourselves 
■1 realize that there is more to life 
In the superficial. 

lome people can go through their 
lire lives and never be completely 

■ rwhelmed by a beautiful piece 
Imusic — or captivated by an art- 
lb work in oils — or saddened to 
I point of weeping over the 
■ught expressed by Millay or Mil- 
I in one of their poems. Depth 
Hi sensitivity are forbidden words, 
liy exist, for most of us, in the 
lid of the "fanciful," the "kook," 
I the "out of it" person. We're 
laid to think of such things, let 
ipe express them to anyone. Those 
■> are concerned with more than 
I superficial, (and I am convinced 
I t there are many who will not 
■nit it) feel a certain sense of 
fineness that leaves an empty, cold 

feeling. So much of life is false, and 
so many people are afraid to admit 
they sense this falseness. Sassoon 
said it best when he wrote "Alone." 
Alone, the words tripped off his 

As though to be alone were 

nothing strange. 
I thought of age and loneliness 

and change. 
I thought how strange we grow 

when we're alone. 
How unlike the selves that meet 

and talk 

And blow the candles out and say 

Alone, the word is life endured 
and known 

Where all but inmost faith is 
So in essence - - when we walk 
through the campus, how many of 
the people that we meet are really 
living? How many are alone? How 
many would like to read poetry and 
say as Dickinson — "Poetry, when I 
read it, makes me feel like the top 
of my head is coming off."? 

Each one of us may be hindering 
the other by harboring our true 
feelings. My question is this — Where 
is the place for the sensitive, non- 
shallow person? Must we give up 
thoughts of anything but the shal- 
low — conform to the "accepted" way 
of a society that is gaining only 
"phyrric" victories — one that is 
strangling itself because no one 
wants to admit that there is a dif- 
ference between life and existence? 

A Hymn Is to Sing 82 

Strength from Outside 84 

Der Bote 85 

News : 86 

Church Record 91 

You Don't Have to Drink 93 

Sensitivity and Loneliness 95 

Editorial 96 


Alone in the snow; alone with God. 

Walter H. Hohmann, North Newton, Kan., 
professor of music at Bethel College, 
was co-editor of the Mennonite Hymnary. 

Matilda K. Voth, 221 S. Walnut St., 
Newton, Kan., is a former missionary to 
China, Taiwan, and Japan. 

Mrs. A. F. Tieszen, North Newton, 
Kan., translated the Der Bote feature. 

Glenn D. Everett, 926 National Press 
Building, Washington 4, D. C, is a Wash- 
ington correspondent. 

Jenny Lind Atkinson is a freshman at 
Bluffton (Ohio) College. Her article ap- 
peared first in the College paper, Whit- 


Cover, Kosti Ruohomaa from Black Star; 
82, Alan D. Haas; 93, John Hiebert. 
"You Don't Have to Drink'' is used by 
permission of David C. Cook Publishing 
Co., Elgin, III. 


Editor: Maynard Shelly. Youth editor and 
editorial assistant: Elvera Baumgartner. 
Art director: John Hiebert. Business man- 
oger: Walter D. Unrau. Circulation sec- 
retary: Marilyn Kaufman, 722 Main St., 
Newton, Kan. 67114 

Consulting editors: Claude F. Boyer, 1 15 
Main Street, Sugarcreek, Ohio; Willard 
Claassen, 722 Main St., Newton, Kan.; 
J. Herbert Fretz, 602 S. 8 St., Goshen, 
Ind.j Robert D. Suderman, 2226 Park St., 
Paso Robles, Calif. 


Second class postage paid at North Newton, Kl 

Once in a while you read something in our news 
columns about the World Council of Churches. You 
may even see mention about the Roman Catholic 
Church now and then. Does this worry you? We'd 
like to think that everything we do is clear and self- 
explanatory. But perhaps not. So if our actions 
don't speak for us, let's try words. 

We carry news about these groups (and many 
others) because we don't live in a Mennonite world. 
Let's recognize it. We carry news about other Chris- 
tians because we believe something about God. We 
believe that God works through other people just 
as much as He does through Mennonites, if not 
more so at times. 

Let's put it another way. The Acts of the Apostles 
(which could be called the Acts of the Holy Spirit) 
is an open-ended book. Pentecost and the preachings 
of Peters and the conversions of Pauls are still going 
on. We'd like to think that each issue of our little 
journal is another chapter in the modern Acts of 
the Holy Spirit. 

So that's the reason. But now comes the prob- 
lem. It is a worry bird that looks up over our desk 
and says, "What are you trying to do? Make us 
members of the World Council of Churches? If 
you keep this up we might even join the Roman 
Catholic Church." This is followed by a real loud 
worry bird noise. 

Well, worry bird, let me tell you something. We 
aren't promoting membership in the World Council 
of Churches. (Tell your friends that you read it 
here first.) I hardly think it is necessary to comment 
on the Roman Catholic question, but just to be sure, 
I'll say we aren't even promoting the Catholic Church. 

But I will let you in on something I'd like to make 
an open secret. We are promoting obedience to 
Jesus Christ. 

And it works like this if I can draw a straight 
line from where we are to where we ought to be. 
God is at work in this world. We see Him at work 
at many places.. The Roman Catholic Church and 
the World Council of Churches are just two of many 

places. The revival in the Roman Catholic Chur 
which is giving a central place to the Bible is esj. 
cially remarkable to those Protestants and Menn 
nites who had given up the Catholics for apos 
and spiritually dead. We didn't even think G 
could revive them. (How terrible to admit it, r 
I am afraid most of us were so far beyond this po 
we didn't even think of it.) And so when G 
comes in a cloud of smoke and a pillar of fire, 1 
report the facts even if we can't print a picture. 

And in the same way, we proud Mennonites wr 
off the rest of Protestantism with the exception o 
few revivalist groups who could outdo us in be 1 
judgmental. The traditional Mennonite perspect' 
on other churches is a downward angle across 
uplifted nose. But when the Holy Spirit does 
Protestants whether through the World Council 
Churches or through Billy Graham, we do try to s 
"Look, Ma, no cavities." 

The end of the straight line is here. If the H 
Spirit is stirring up other groups, He may some 
work on us. In fact, He may be already, 
loosing of the worry bird from his coop may in f 
be the first sign that the dawn is on the way. 

A refrain from a gospel meeting hymn make 
good prayer for this turn in the road, "While 
others Thou art calling, do not pass me by." 
are promoting obedience to Christ, and frankly 
don't know where it will lead us. We know it 
lead us to better attitudes toward all the groups 
used to give ourselves A pluses for criticizing, 
don't think it will necessarily mean organizatio 
unity because we don't believe organizational unit 
the highest form of Christian fellowship. But w 1 " 
ever it means, we are sure it means something m 
visible than an empty prating about spiritual un 
Because if the spiritual unity we pray for and 
about so piously is half as pregnant as we preten 
is, we're going to have a few visible signs here 
there. Now don't you agree? 

Well, I've already passed the point where I 
going to get off, so I'll stop here. 

Bernie Wiet 

instant ReLiqior 

"Rabbi with Torah" by Marc Chagall: 
"For the whole law is fulfilled in one 
word, 'You shall love your neighbor as 
yourself " (Gal. 5:14). Stedlijk Museum, 





We live in a day of do-it-yourse 
kits and instant foods. Instant c( 
fee, milk, tea, eggs, and potatoes a 
all commonly known. To us tr 
seems a relatively new trend. B 
man's search for shortcuts is as o 
as history. Many of us secretly h 
bor the wish for an instant educ 
tion or an instant religion. 

A lawyer came to Jesus with ju 
such a request. He wanted a key th 
would solve the whole mystery 
the Christian faith. And we kn 
those who glibly claim to have t 
whole Christian faith figured o 
(cut and dried so to speak). A: 
we want a formula too. If somebo< 
would just say, "Do this: one, tw 
three, four, and you're a Christia 
wouldn't there be a great stamped 

Jesus makes it plain to the lawy 
He has no instant religion to whi 
you only have to add water (doesi 
that fit baptism nicely?) and 
finished (you're a church memb 
and nothing else matters). 

The lawyer came to Jesus with 
great question. Which is the fii 
commandment of all? The object 
his search was a key to life. 

Jewish rabbis had calculated th 
the Sinaitic law contained 365 p 
hibitions and 248 positive co 
mands; 613 laws in all. Most m 
cannot even remember all of the 
how can they live by them? Is: 
there some way out of this dile 
ma? With over 300 denominations 
America, which one has the key 
the Gospel? 

Foundation of One God 

The lawyer asks a great questic 
Jesus gives an even greater answ j| f 
He could've said, "They're all i 
portant," and thus avoided a ct 
troversy. He could've said, "Don't 
so neurotic." He could've said, "W 
don't you find out?" But He didr 

Instead, Jesus said: "The first 
'Hear, O Israel: The Lord our G( 
the Lord is one; and you shall lo h, ( 
the Lord your God with all yo 


- ' 







February 18, 19« 

there a quick answer to the mystery of the Christian faith and life? 

■art, and with all your soul, and 
1th all your mind, and with all 
|ur strength.' The second is this, 
fpu shall love your neighbor as 
lurself.' There is no other com- 
imdment greater than these" (Mk. 

'Here, O Israel: The Lord our 
d, the Lord is one" was common 

every Jew. It was the Shema 
ich he prayed twice daily. This 
tement had become the touch- 
ne of their faith. Their God, Jah- 
h, had called them from the serv- 

of many gods to become His 
)sen people. 

Udous Huxley, a British writer, 
's that our monotheism is decay- 
; and the polytheistic gods of 
?ek and Roman mythology are 
urning. He sees the goddess 
nus portrayed in the sex-emphasis 
our society; the war-god Mars in 
' militarism; Minerva the patron 
idess of the intellect in our striv- 

for knowledge, and Vulcan the 
nmonger in our industrialization 
1 automation. To this I would add 

cult of patriotism and nation- 
;m where our flag takes the place 
:he cross. 

Vhen the foundation stone crum- 
5, the building collapses. We need 
be reminded even as Jesus re- 
lded the lawyer, "Hear, O Israel 
Lord our God, the Lord is one." 

al Love 

esus then asks for love with 
rt, soul, mind, and strength. He 
lot classifying love. He calls for 
il love. 

oday, love can mean anything 
ti the slightest approval to pure 
:. Jesus here speaks of a love 
iich makes decisions and acts, 
a mere feeling" (Cranfield). 
e is a positive and total response 

iebrew medical science and psy- 
Jogy probably seem rather out- 
Hl, yet the four aspects of man 
n all-inclusive even today. The 

heart (kardia) was considered the 
seat of the emotions and the will. 
This emphasizes total involvement. 
It attacks a compartmentalized re- 
ligion. God requires an undivided 

The soul (psyche) as the life-prin- 
ciple is the essence of life. Can we 
love with the soul? Yes, for herein 
lies the uniqueness of the individual. 
It is the seat of our will. Because of 
the soul, we are not just driftwood 
on the river. Heredity and environ- 
ment shape us but the soul accepts 
or rejects. God calls for an act of 
the will. 

Faith Without Brains 

The mind (dianoia) is part of our 
commitment to God. Halford Luc- 
cock, the teacher of preachers, said: 
"Moslems remove their shoes before 
they enter the mosque but Protes- 
tants remove their brains before 
entering the church." 

He adds that "Loving God with 
our minds means more than just 
having the joy of intellectual appre- 
hension; it also means the willing- 
ness to have our minds changed into 
harmony with His mind." Often we 
find ourselves trying to live with a 

B. S. in biology and a grade one in 
religion. God then becomes so vague 
that loving Him is like trying to love 
an equation or a triangle. 

Strength (ischys) is sometimes 
translated 'might.' It includes all 
our energies. This speaks to our 
workday life. Where does our 
strength go? 

A man who claims to be a nonre- 
sistant Christian works in a Bendix 
plant manufacturing missile con- 
trols. A seminary student, studying 
for the ministry, spends his sum- 
mers driving a liquor truck. Frank 

C. Peters, Winnipeg, says "Too long 
we've said that it doesn't matter 
what you are, only be a Christian 
there." This is even less a prin- 
ciple than that which the secular 
Peace Corps holds to. C. J. Dyck 

observes, "If this is the place where 
you with your talents and inclina- 
tions can be most effective as a 
Christian, this is it, if not, you're in 
the wrong job." 

Jesus' last statement, "You shall 
love your neighbor as yourself" is 
built on the first command. Let's 
face it. Man cannot live alone. He 
is a social being. The Bible recog- 
nizes this already in Genesis 1 and 
2. The man who loves God also 
loves his neighbor. The Bible seems 
to indicate a progressive develop- 
ment in this concept: In Leviticus 
19:18 the neighbor is a fellow-Jew; 
in Leviticus 19:34 the neighbor is a 
full proselyte; and in Luke 10 the 
neighbor is a foreigner (Samari- 
tan) ; and in the Sermon on the 
Mount the neighbor is an enemy. 
This love includes even the Russians 
and the Chinese. 

A Total Commitment 

We are by nature self-conscious. 
God encourages us to love our 
neighbors as ourselves to bring bal- 
ance into our relationships. 

Psychiatry today proclaims a hol- 
istic approach. The Bible has always 
taught this. It is Jesus' approach: 
build your total life around God. If 
there were any key to solving the 
human dilemma, this is it. 

The lawyer admits that Jesus is 
right. Jesus says, "You are not far 
from the kingdom." 

Many are disturbed by this end- 
ing. Then this isn't the instant, do- 
it-yourself answer after all! No, it 
isn't but I'm glad the story ends 
here. This is the greatest challenge 
of the passage. You and I. by our 
lives, are writing the finishing 
chapter to this episode. Jesus shows 
profound respect for human worth. 
As the Negro spiritual says, "You've 
gotta walk that lonesome valley, 
you've gotta walk it by yourself." It 
is your privilege and mine to write 
the conclusion of this story. Jesus 
calls us to be total Christians. 


A far-off spot of white against the 
immense umber landscape is all that 
you see of the three-man tent. You 
look down from a pass in the hills 
and let your eyes range over the 
long vista which stretches to Ounk 
el Jamal, the Camel's Neck. It is a 
scratch in the wastelands south of 
Constantine, Algeria. 

At first your eyes quarter the 
huge scene. The place is bounded by 
a ring of jagged mountains. You 
suppose that this is a countryside 
from which all life has departed. 
You wonder why anyone should 
pitch a tent in so deserted a setting. 
The loneliness, you think, must be 

But presently your eyes grow ac- 
customed to the scale. You discern 
amid the monochrome a scattering 
of low buildings hugging the earth 
and blending with almost perfect 
camouflage into the scene. They are 
spaced widely apart, as though iso- 
lation were something to be prized. 
As you count up those that you de- 
tect, you begin to> realize that in this 
wilderness some hundreds of fam- 
ilies are living. 

Even so, the chief impression that 
remains is one of exceptional loneli- 

You come down from the pass and 
make your way by the roughest of 
tracks across the bed of what was 
once a saltwater lake. You find that 
the primitive homes you noticed 
from above are mostly roofless, de- 
stroyed in the Algerian War of In- 
dependence that ended in March 
1962. In the lee of these wrecked 
buildings, roughly patched shelters, 
mostly canvas, have been construct- 
ed and are the homes of each family. 

Savage Climate 

The people herd a few sheep. This 
is their sole support. The lake has 
dried up and the ground is now 
covered with a thin carpet of coarse 
vegetation but it is too salty to grow 
staple crops. The community spread 
out around the Camel's Neck is one 
of the poorest in the world. Its 
struggle for existence in a harsh 
climate — sizzling hot in summer, and 
plagued in winter by a bitter, savage 
wind — is severe. 

Here three young Americans 
pitched their white tent at the foot 
of a hill near Ounk el Jamal in Sep- 
tember, 1963. They came to help 
these people in their battle for sur- 
vival. There they lived throughout 
the winter — one night their tent was 
blown down — but before the spring 
they hope to complete brick-built 
houses, each with two bedrooms and 
a living room, for nine families on 
the plain. 

These young pioneers are Paxmen 
Max Kanagy from Ohio, Dan 
Beachy, from Pennsylvania, and 
Lyle Miller from Iowa. They are 
members of a Mennonite team at 
Henchir Toumghani, almost an 
hour's drive from the Camel's Neck, 
where the Christian Committee for 
Service in Algeria (ccsa) is con- 
ducting a demonstration farm and a 
farm-school for thirty boys, as well 
as medical, social, and educational 

The local authorities called the 
team's attention to the desperate 
• state of the people at the Camel's 
Neck and asked if they could help 
this distressed community in any 
way. Max, Dan, and Lyle volun- 

Geoffrey Murra gal 






teered to see what could be done ai y< 
disappeared with their tent into tl 

With a grant from the Luther. 
World Federation they bought 
brick-making machine and oth 
necessary materials. With these th< 
set about a housing project on whic 
they have worked side by side wr 
the people in the neighborhood. 

The men take turns working c 
the houses. Scores of others wl 
travel many miles come to wat< 
the progress of the venture. In th 
way the whole community is ben- 
trained to carry on building and i 
pairing houses 

Water Found 

For once, virtue has already bet] 
rewarded. The sight of the work 
progress spurred residents at tl 
Camel's Neck to dig out a long-dj 
used well near the new houses, 
led to the rediscovery of an urgent 
needed supply of fresh water. 
Christian Committee is equippiil 
this well with a pump. Water thi 
raised will be used to irrigate tj 
adjoining land so that it can 
planted with vegetables, corn, a]| 
other crops. 

The houses and the well have pH> 
new life into the dwellers at t£ 
Camel's Neck. Thy have sloughPI 
off the lethargy that poverty h{ 
bred in them. They are now eag 
to rebuild their community. 

This is one instance of how t| 
ccsa is transforming lives in 
geria. The committee was set up 
March 1962 to act as an interr 
tional body for helping Algerians 
reestablish themselves after near 
eight years of full-scale warfare ai| 

THE MENNONITE seeks to witness, teach, and build the Christian fellowship within the context of Christian love and freedom. It is published weekly exe 
biweekly during July and August at North Newton, Kansas, by the Board of Education and Publication of the General Conference Mennonite Church. Seco 
class postage paid at North Newton, Kansas. Subscriptions $3.50 per 'year: foreign $4.00. Send payments and change of address to 720 Main Street, NewH 
Kansas; all other correspondence to Moynard Shelly, Editor, 722 Main Street, Newton, Kansas. Postmaster: Send form 3579 to 720 Main Street, Newton, Kami 

100 Mebruary 18, 19' 

litical upheaval. 

The Christian Committee is an in- 
pendent body representing a large 
mber of Protestant churches and 
urch service agencies. These in- 
ide the World Council of Church- 
Lutheran World Federation, Men- 
nite Central Committee, Church 
orld Service, and similar organi- 
tions in many countries. The 
arid Council helps to recruit staff, 
w numbering 160 men and wom- 
, of whom one-half are Algerians, 
c the work in the field. Others 
me from the United States, 
ance, Britain, Germany, the Neth- 
ands, Canada, Sweden, and Switz- 
!and. The World Council also ap- 
als to its member churches for the 
>ney and material aid needed to 
"ry out the ccsa's program. 
This help comes from many sourc- 
A great deal of it is sent by Prot- 
ant congregations in the United 

States through Church World Serv- 
ice which organizes the collection of 
blankets, medicines, surplus cloth- 
ing, and immense quantities of food- 
stuffs made available by the United 
States government. Church World 
Service is also the channel through 
which churches in America have 
made substantial money gifts to 


Worldwide Support 

Other generous supporters of the 
program are the Lutheran World 
Federation, the British Council of 
Churches, the Netherlands Inter- 
Church Aid Committee, the Menno- 
nite Central Committee, and other 
church bodies in Canada, Australia, 
New Zealand, Switzerland, Ger- 
many, France, Denmark, Sweden, 
Belgium, and Austria. Together they 
form a worldwide chain of help 
whose links are a vast number of 

Christians of many confessions who 
have volunteered to serve in the 
field or to give money and material 
aid to the ccsa. 

And just as these supporters in 
distant places sink their differences 
and become one in their desire to 
help a sorely pressed nation in its 
efforts to establish itself, so have all 
those church bodies which might 
have been working separately in Al- 
geria come together to carry out as 
one body a common program. 

This program includes medical 
work undertaken by four teams of 
doctors and nurses based on various 
centers from which they extend 
their service by means of mobile 
clinics given by the lwf and Ger- 
mans' "Bread for the World" cam- 
paign. Each medical team sees be- 
tween 90 and 120 patients every day. 
In many places theirs is the only 
medical treatment available because 

Hans Aurbakken (right), director of the Christian Committee for Service in Algeria with Alvin 
Friesen (center), Mennonite Central Committee's Algerian director, and a friend inspect lost well. 

all too often hospitals stand empty 
for want of staff — the outcome of 
the departure of 800,000 skilled peo- 
ple who have gone to France since 
the ceding of independence to Al- 

Economic distress in Algeria is so 
widespread that in many places two- 
thirds of the people have no work 
of any kind to support them and 
their families. This has compelled 
the ccsa to undertake a huge 
amount of relief work. Tens of 
thousands of schoolchildren in Con- 
stantine, Batna, Setif, and Eastern 
Algeria — the area of ccsa's main 
responsibility — are fed every day at 
school in four shifts beginning at 
8 a.m. Milk is supplied to multitudes 
of children, particularly in Algiers 
where mobile milk dispensers are 
extremely active, and are manned 
by voluntary workers. Hundreds of 
tons of clothing, including layettes 
for babies, are given out every 
month throughout the winter. 

Classes are held in isolated villag- 

es so that children can have some 
schooling which would otherwise be 
impossible because of the shortage 
of teachers. I visited one school in 
Constantine where there are twenty- 
three teachers for 900 girls. Schools 
are everywhere conducted on the 
shift system and it is usual to find 
sixty-five pupils to a class. 

War Orphans 

The Christian Committee is trying 
to help some of the thousands of 
war orphans who have no one to 
care for them. In cooperation with 
the government, former army camps 
have been taken over to provide 
shelter where they can live. In these 
camps boys are taught such trades 
as blacksmithing, woodwork, the 
maintenance of automobiles, and 
other crafts. A similar scheme for 
girls is now being planned near Al- 

The Christian Committee has not 
been able to escape these projects to 
feed the hungry, clothe the naked, 

Slaughter of Mercy 

Watch the beggar from a distance: 

how he pleads, tears at your heart 

until, hating yourself, 

you relent against all judgment 

and give him. what means nothing to you- 

pennies in your pocket. 

When you leave, 

disgraced in your own soul 

for so degrading brother, 

he leaves, too, scornful. 

His disillusion with life reinforced, 

he bends toward a new victim. 

Mercy dies 

when men manipulate each other 

in the name of kindness 

and compassion. 

Oh help us to preserve the love 

that dares say "no." 

Barbara Chapin 

and succour the fatherless. Yet i 
regards these as emergency meas 
ures only. Its overriding concen 
is to provide work so that the ur 
employed can gain self-respect b; 
supporting themselves. 

That is how it has become ir, 
volved in a reforestation projec 
which will see the planting of up 
wards of 10,000,000 seedling tree 
during the present season. Befor 
the program ends, it is expected tha 
well over fifty million trees wil 
have been planted to combat so: 
erosion and check further encroacl 
ments by the Sahara. 

Laborers engaged in this worl 
receive their wages in the form o 
food, the greater part of whid 
comes from the usa throug! 
Church World Service. The ration! 
are sufficient to feed the worker 
and their families and in this wa: 
about 175,000 persons are benefitin, 
Moreover, those engaged on the proj 
ect are learning skills which the: 
will be able to use in similar refo 
estation enterprises which the 
gerian authorities are now plannin; 

"It is necessary to speak of si 
many trees planted and of the mi| 
lions more that are being raised i: 
the nurseries so that something o 
the scale of the operation can 
suggested," says ccsa's directo: 
Hans Aurbakken, a Methodist mini 
ter who has been in Algeria fo 
about a quarter of a century. 

Personal Service 

"But it is not in statistical termi 
that we regard our work. We loolj 
upon it as person-to-person servic 
given to a people in exceptional) 
need. We are trying to stand bi 
them as friends and to help ther 
as best we can, to surmount theii 
difficulties. Service of this kind car 
not properly be measured by figures 
But it is, we believe, the essence oj 
Christian aid." 

It is also the policy of the ccsh 
not to continue its help indefinitely^ 
otherwise people might think thai 
the committee will always be then!] 
for them to rely on. June 30, 1965(1 
has therefore been fixed as the datq 
when it will wind up its prograri 
and disband. After that, those projjj 
ects which will have to continue 
for some time — the reforestatior 
venture, for example, and the train 
ing courses for war orphans — wil 
be turned over to responsible suc^,, 

102 February 18, 1964 


pee Crisis Moves North 
Ks Struggle for Justice Hardens 

|p race revolution in the United 
Bites will continue to deepen. It 
ill ask more probing questions of 
|p church, the business world, and 
I vernment. It will cause northern 
lute antagonism before the situa- 
In in the North would begin to im- 

■Fhese concerns were expressed by 
Iioent Harding, Mennonite worker 

■ Atlanta, to the recent annual 
Beting of the Mennonite Central 
immittee Peace Section. 

■ 'The evangelicals are still the 
itst cautious," he said. "To Negro 
iders it seems only the larger 
larch groups are willing to stand 
l|:h them." 

Ilarding said there has been 
Iich searching and fumbling, but 

■ was sure that the hardest part 
Hthe battle is still to come. 
(Members of the Peace Section 
B.ieed that the work of reconcilia- 
ju in the midst of the racial crisis 
I urgently needed. They voted to 
phin looking immediately for a 
WUified white person who could 
irk side-by-side with Vincent Hard- 
I' in this ministry. 

fkt the business session the Peace 
H'tion approved a budget of 
1,265. Of this amount $25,000 will 
Eg used to support peace repre- 
Bi tatives in Europe, Japan, Africa, 
Hith America and the U.S. South. 
[It was reported at the meeting 
Ht the Peace Section has been 
Huested by the churches of India 
ffsend a peace missioner to their 

country in late 1964. Edgar Metzler, 
executive secretary of the Peace 
Section, has been appointed to this 

In response to increasing interest 
among South American Mennonites 
in the peace witness, Martin Duerk- 
sen has been asked to represent 
Peace Section interests there. His 
work will include the planning of a 
peace conference for Mennonites in 
Latin America. 

Carl Beck, a Mennonite Board of 
Missions and Charities missionary 
in Japan, has been appointed by the 
Japan Peace Advisory Committee 
to succeed Ferd Ediger, who is 
scheduled to return to North Amer- 
ica for a furlough in July. Ediger 
and Beck, under the supervision of 
the advisory committee, will work 
mainly with church and student 
groups, initiating and encouraging 
discussion and study of the Chris- 
tian and war. 

The work in Europe will be under 
the direction of the Peace Section 
European Committee, headed by 
Marlin Miller. Highlights during 
the year will include the sending of 
representatives to the All-Christian 
Peace Conference in Prague and a 
one-month visit to European church- 
es by Vincent Harding. 

Elmer Neufeld will continue to 
serve as resource person for peace 
interests in Africa, working closely 
with the churches there. 

The following Peace Section mem- 
bers were elected to serve on the 

executive committee for the com- 
ing year: William Keeney, chair- 
man; Clarence Hiebert, vice-chair- 
man; John A. Toews, John H. Yoder, 
and Paul Peachey. Edgar Metzler, 
executive secretary, and William T. 
Snyder serve ex officio. 


An unprecedented conference on 
race relations of Mennonite church- 
es in the South is scheduled for Feb- 
ruary 25 to 26 at Atlanta, Ga. 

Because the Mennonite congrega- 
tions in the South are relatively 
few and widely scattered, they felt 
that they would benefit from a con- 
ference on race relations to share 
problems, concerns, and search to- 
gether for the way of Christian 
obedience in this complex and diffi- 
cult challenge of our time. 

Most Mennonite groups will be 
represented at this meeting. Since 
these churches are scattered all over 
the South, and because they repre- 
sent the various Mennonite groups, 
they have had little or no oppor- 
tunity for mutual concern and fel- 
lowship in the past. The proposed 
February conference has gained 
widespread interest among the 
churches in the South. 

The idea was originally suggested 
by several persons working in the 
South and by the conference offices 
of several of the Mennonite groups 


with churches and mission and serv- 
ice projects there. 

The planning committee of South- 
ern churchmen consists of Truman 
Brunk, chairman, Virginia; Paul 
Dagen, Alabama; Martin Lehman, 
Florida; John Wenger, Louisiana; 
Vincent Harding, Georgia; and Titus 
Bender, Mississippi. 

The two-day program will contain 
six major sessions dealing with 
these subjects: What is the prob- 
lem? Why do we have a problem? 
What do the scriptures say? What 
are other Christians doing in re- 
sponse to the present crisis? What 
is the call of obedience for the 
churches in the South in view of the 
racial crisis? Learning from the 
past and looking to the future. 

The sessions will be held on the 
campus of Gammon Theological 
Seminary, Atlanta, Ga., which is 
now used as a conference center. 


Nutana Park Mennonite Church is 
the proposed name for the new 
group that Saskatoon First Men- 
nonite Church is planning to or- 
ganize this year. Recommendation 
to build a sanctuary with 375-seat 
capacity at a cost of $75,000 was 
accepted in principle at a brother- 
hood meeting of the mother church 
last fall. The building committee 
has engaged an architect and is 
going ahead with the plans. There 
are some 350-400 potential members 
in the Nutana area, which is situ- 
ated on the east side of the city. 


Received Needed 
by Jan. 31 by Jan. 31 

Budget for 
1964 is 

$1 15,737 





General Conference Mennonite and 
(Old) Mennonite representatives 
will meet February 21 at Camp Lau- 
relville, Pa., for a joint study of 
the theology of worship. The group 
will study aspects of worship most 
needing research, consider possible 
revision of the minister's manual, 
and discuss how best to communi- 
cate study findings to church con- 
gregations. William Klassen, Henry 
H. Epp, Alvin Beachy, R. L, Hartz- 
ler, and Orlando Schmidt will rep- 
resent the General Conference 
Church in the worship study. 


The January annual meeting of the 
Mennonite Central Committee voted 
to invite a delegation of Russian 
Baptist leaders to North America 
during 1964. Details of the visit will 
be announced as they become avail- 

A budget of $1,299,243 was ap- 
proved for the five administrative 
departments and headquarters site 
development. This is an increase of 
three percent over 1963. 

Progress reports were presented 
on two meetings slated for 1964: 
the Council of Mission Board Secre- 
taries and mcc consultation on mis- 
sions, relief, and service relation- 
ships overseas, which is to be held 
May 7 and 8; and the all-Menno- 
nite conference on Christian mutual 
aid, which is scheduled for June 4-6. 

Greece. Workers in Greece will 
continue to gradually turn responsi- 
bility over to local people. Moving 
out of an area requires a great deal 
of skill and understanding as proj- 
ects are transferred to local leader- 

Algeria. Important decisions con- 
cerning the work in Algeria must 
be made in 1964 because of the 
planned termination of the Chris- 
tian Committee for Service in Al- 
geria in June, 1965. Mennonite Cen- 
tral Committee will work closely 
with the Mennonite Board of Mis- 
sions and Charities (Elkhart) in ex- 
ploring possibilities for a more per- 
manent witness through the farm 
and school at Henchir Toumghani 
and the material aid distribution 
project at Orleansville. Algeria will 
become one of the mcc's largest re- 
cipients of food, clothing, and bed- 
ding. It will also represent one of 

the most significant experiments 
missions-relief coordination and 
operation anywhere in the progra 

Jordan. The clothing and f 
distribution program will be furt 
reduced in 1964, hopefully, in 
operation with the other Protes 
and Catholic agencies simila 
serving the Arab refugees. The e 
phasis will be on distribution to 
people in greatest need, rather th 
broader distribution to refugees 
a category. 

India. In India mcc will work 
close relationship with the mcc 
India. The emphasis will be on p 
nership in any projects that are 
dertaken and on mutual staffing a 
financing of the work. 

Paraguay. The Indian settlem 
program will be the major effort 
Paraguay in 1964. They will seek 
incorporate Jacob A. Loewen's fr 
ings into a more effective handli 
of the settlement work, which 
the primary responsibility of t 
Indian settlement board. A P 
team will work together with So" 
American volunteers in a com 
nity development venture amo. 
the Indians. 

Bolivia. More Paxmen will go 
Bolivia to work in a Methodist co 
munity development project amo 
the Indians and a construction u~ 
at an evangelical radio station. 

Brazil. Paxmen from North Am 
ica and a Brazilian Mennonite te _ 
will be sent to North Brazil to wo 
in a settlement project near I 
peratriz. It is hoped that a lead 
ship couple can be recruited for t 
project early in 1964 so that t" 
can begin language study. 

The Teachers Abroad Program 
Africa hopes to place at least thi 
more teachers in Kenya, Tang 
yika, Northern Rhodesia, Nyasalar 
Congo, and Nigeria during the co: 
ing months. 

The programs in the other ov 
seas countries in which mcc is 
tive will continue at about the sa 
level as in 1963. 

Inner City. A program of tea 
ing in the inner city is slated 
begin in Cleveland this summer, 
volunteers will teach in pub 
schools and at the same time s" 
to give testimony to their Christi 
convictions, including especia 
their belief in racial equality. 

Appalachia. In an effort to help 
the serious situation in Appalach 
a medical unit is to be establish 


February 18, 19 

one of the ten abandoned United 
ne Worker hospitals in this re- 
>n. Later, it is planned, assistance 
1 be expanded to other types of 

Mental Health Services. In ac- 
dance with a national trend, em- 
asis is shifting from inpatient 
kT care to diversified services, 
h as outpatient and day hospital 
e, satellite clinics, and consulta- 
n services to hospitals, schools, 
1 law enforcement and probation 
oers. Mennonite Mental Health 
vices will continue to study its 
s during the coming year. A study 
nmittee is expected to report in 
rch on ways that mmhs can most 
?ctively serve the church and the 

lace Relations. The Peace Sec- 
l will be looking for a white 
son to serve with Vincent Hard- 
in the South. A conference of 
nnonite churches in the South 
be held in February to discuss 
problems and opportunities re- 
d to the racial crisis. 



special study committee of the 
istian Churches (Disciples of 
ist) has approved the use of non- 
ent demonstrations where all 
ir means of gaining racial jus- 

l a ten-point statement, the corn- 
tee said that "demonstrations 
non-violent direct action pro- 
ms would normally follow, not 
rede, efforts to work out satis- 
ory solutions to the problems 
ugh conferences, conciliation, 
legal process." 



ler Ernesto Balducci, editor of 
Italian Roman Catholic review 
imonianze, has been sentenced 
ight months in jail for publish- 

an article about conscientious 
ctors in a Florence newspaper. 
ie terms of the sentence have 

been published. They state that 
main charge against Father Bal- 
i was his contention that "in 

of total war Roman Catholics 
d not only have the right to 
rt, (but) it would be their duty 
o so." (Present Italian legisla- 
terms it "immoral" to refuse to 
lilitary service.) 

BUTCHERY BUILT IN HAITI. On March 15, 1963, a butchery was dedicated at 
Grande Riviere du Nord. The new building enables meat vendors to handle 
their merchandise under sanitary conditions. Running water, proper aeration, 
concrete floor, meat cutting tables, hooks to suspend meat from the ceiling, and 
screening to permit fly control and exclusion of dogs are features of the new 
buildings. The project was first directed by Dr. Ben Bonnlander of Sacramento, 
Calif. He asked MCC to continue the work when he terminated his service in 
Haiti before the project could be completed. 

Father Balducci was also criti- 
cized for "attributing unlimited au- 
tonomy to the conscience of the in- 

In Italy attention is being drawn 
to the fact that this is the first time 
that a citizen has been sentenced by 
a civil tribunal for defending the 
rights of conscientious objectors in 
the press. 


In 1963 the General Conference 
Mennonite Church's Junior Messen- 
ger completed its twenty-fifth vol- 
ume of weekly issues for junior-age 
boys and girls. It first came into 
being in 1937 as part of the Kinder- 
bote and was edited by J. H. Janzen 
of Vancouver, B. C. Two years later 
the German and English materials 
became two separate papers under 
the editorship of Mrs. H. J. Andres 
of Newton, Kan. From its begin- 
ning Junior Messenger contained 
stories, Bible activities, and letters 
from its readers. Today the paper 
is an eight-page weekly with nearly 
6,000 readers. It is edited by Cor- 
nelia Lehn, who also edits Kinder- 


March 8 is the date for the One 
Great Hour of Sharing in 1964. 
(This Sunday is also designated 
Conference Sunday by the General 
Conference Mennonite Church.) 

One Great Hour of Sharing is a 
united appeal for relief gifts. Help 
is sought for the "victims of dis- 
asters, the hungry and undernour- 
ished, the uprooted and underprivi- 
leged seeking human dignity and 
purpose through self-help." 

This joint appeal has the support 
of all major religious groups. Aim 
of the appeal is to increase giving 
to denominational programs. Mem- 
bers of Mennonite churches should 
send their gifts to: Board of Chris- 
tian Service, 722 Main St., Newton, 


Allen Martin (Old) Mennonite, lit- 
erature missionary to Brazil, re- 
ports that "On January 6, Don 
Jose Newton, archbishop of Bra- 
silia, invited thirty-five evangelical 
pastors to his home for an informal 
report concerning the recent ecu- 
menical council which he attended 
in Rome. 

"Said Newton, 'Of the three bil- 
lion people in the world only one- 
third of them are Christian.' He re- 
ported that the historic wall that 
separated Catholics and Evangeli- 
cals has now been broken. He asked 
that we might meet with one an- 
other, to know each other, to talk 
together, to understand one an- 
other, to love each other and to pray 

"This plea was followed by a 


session of prayer. Newton further 
urged that 'we first become acquaint- 
ed and pray with each other and 
then we will be able to discuss our 
differences.' Leading ministers of 
Brasilia gave their response, recog- 
nizing the sincerity of the arch- 
bishop's request, thanking him for 
this historic occasion where Evan- 
gelicals and Catholics met, espe- 
cially in a country where bitterness 
has often characterized the rela- 
tionship between the two." 

Martin further comments that 
"The two-hour session will probably 
be the beginning of better relations 
at the grassroots between the Cath- 
olics and Evangelicals in Brasilia." 
Martin was among the thirty-five 
pastors invited to the meeting. 


Woodstock School, Landour, India, 
needs teachers, especially in the 
field of music — piano, strings, brass, 
and choral work. From June on, the 
school will also require teachers in 
the fields of industrial arts, home 
economics, English, French, and 
physical education for boys. Apply 
to the Board of Missions, General 
Conference Mennonite Church, 722 
Main, Newton, Kan., or the Princi- 
pal, Woodstock School, Mussoorie, 
U.P., India. 


Prairie View Hospital, Newton, 
Kan., now provides community men- 
tal health services for citizens of 
Harvey County with the help of tax- 
supported funds. 

The services began in mid-Sep- 
tember, 1963. After six weeks, twen- 
ty-four different families had availed 
themselves of this service and regu- 
lar consultations were under way 
with community agencies. 

J. Winfield Fretz, then Professor 
of Sociology at Bethel College, 
called together a small group of 
Harvey County individuals in De- 
cember, 1961, shortly after the new 
Kansas mental health legislation be- 
came effective. In the following 
months successive open meetings 
were held with a wider representa- 
tive group. Investigations revealed 
that professional groups felt there 
was great need for counseling serv- 
ices which they were ill prepared to 
provide and for which people needed 
financial subsidy. 

A steering committee, in making 
its recommendations to the county 
commissioners, called for the pur- 
chasing of psychiatric service from 
the Hertzler Clinic in Halstead and 
Prairie View Hospital in Newton 
on a contract basis, rather than 
building a new psychiatric center. 

Among the advantages cited for 
this arrangement were: an easy 
way of beginning; a balance of 
psychiatric time otherwise not avail- 
able within the Harvey County bud- 
get; provision of comprehensive 
service immediately. 

The Hertzler Clinic was eliminat- 
ed from consideration when it was 
discovered that a contractual ar- 
rangement could be made only with 
a nonprofit corporation. Thus the 
county commissioners negotiated 
with Prairie View Hospital. Prairie 
View Hospital sponsored the forma- 
tion of the Prairie View Commu- 
nity Mental Health Services corpor- 
ation of which Elmer Ediger was 
designated the executive director. 

With Prairie View now serving 
the Community Mental Health 
Services on a contract basis, the day 
hospital program is also available 
as part of the outpatient services. 
Patients come for varying lengths 
of time, from one-half day a week 
to seven days a week from 8:00 to 
5:00. This enables the family mem- 
ber to retain his home life and 
frequently his job. Some patients, 
though still called "day patients," 
work at their job during the day 
and come only for the night or 
weekend if these are most difficult 
for them to manage on their own. 

Walter Lewin who has the medi- 
cal leadership for the day hospital 
program has the following to say 
about the values of the day hos- 
pital program: "The day hospital 
makes possible a treatment pro- 
gram particularly suited to meet 
the patient's need without twenty- 
four-hour-a-day hospitalization. The 
day hospital fills the gap between 
weekly one-hour outpatient appoint- 
ments and total hospitalization." 

Administrator Elmer Ediger points 
out that the day hospital service 
can be provided at considerably less 
cost than full hospitalization. For 
those living within a thirty-five mile 
radius this can serve as an eco- 
nomical alternative to many who 
might otherwise need full hospitali- 
zation in private or state hospital. 
Those outside commuting distance 



1 1 
a. I 

may find temporary private hom 
in the community and thus ha 
the advantages of the day hospit 


Eighteen church members from N 
beoka, Japan, with missiona: 
George Janzen boarded a bus la 
October and went to the mountaii 
for tract distribution among the v 
lages. "These are lonely and it 
outlying places," says Janzen, "ai 
at many places we can be sure th 
no Christian has ever set foot the 
bef ore. At other places we find th 
God is not without a witness 
one mountain home a middle-ag* 
lady greeted me in a most friend 
way, telling me that she owned 
Bible and that some of her re] 
fives were believers. They lived 
a sea of Buddhism and superstitio 
and for lack of fellowship wi 
other Christians their own Chr 
tianity seems only a faint shado 
of what we conceive of as 'the re 

"At another home, even farth 
into the mountains, a man told m 
'I've been listening to your Gosp 
broadcast for years. About five yea 
ago I responded by writing a lett 
to the radio station, and son * 
Christian literature was sent to m 

"At a third place a young stude " 
sent in the enclosed card reque: 
ing a Bible Correspondence Cows 
She is now happily working at tl 
course, listening to the radio broa 
cast with her family; and the who 
family is expressing interest. Tl llu 
student herself has subsequent ln 
been to our house here in NobeokH^ 

' ft 


India Calling, the General Conf( ^ 
ence field paper from India m 
sionaries, reports that a total 
394 persons enrolled in the anniM^ 
Bible course in 1963. The Bib 
course is given one hour daily f 
five days a week, three to six weel 
to Christians in both northern ai >. 
southern areas. 

Among prayer requests listed 
the paper are the following need 
a doctor to care for 500 patients 
Bethesda Leprosy Hospital while tl |, f 
Arthur Thiessens are on furloug 
a pastor for the Champa congre§ 
tion, and materials to complete cc 
struction at Sewa Bhawan Hospit; 



February 18, 19( 


Ik ferences 

,(965, July 10-16— General Confer- 
■e, Estes Park, Colo. 
1 967 — Mennonite World Confer- 

ILpr. 23-26 — Central District, Kid- 
I, Ohio. 

ILpr. 30-May 3— Eastern District, 
lly, Pa. 

lune 18-21 — Northern District 
lune 4-7— Pacific District, Aber- 
In, Ida. 

i'ct. 16-20 — Western District 

Web. 24— Eastern District Minis- 
1. Meeting, Mennonite Home, 
iderick, Pa. 

jeb. 28-Mar. 2— Stewardship Con- 
■ince, Hutterthal Church, Carpen- 
1 S.D., Lester Janzen, speaker, 
■far. 15 - 29 — Special meetings, 

■ terthal Church, Carpenter, S.D., 
Iner Mouttet, speaker. 

jar. 15-20— Pre-Easter services, 
1st Church, Mt. Lake, Minn., Del- 
I Franz, speaker. 

mb. 28— Vernon Neuf eld of Bethel 
lege to speak at Bethel Church, 
■ton, Calif. 

Ipb. 25 — Oklahoma Ministers Re- 

■ t, Mennonite Indian Church, 
■ton, Okla. 

lar. 17— Western District Worn- 

■ Missionary Organization spring 
■ting, West Zion Church, Mound- 


■ J - Enz, Professor of Old Testa- 
It and Hebrew at Mennonite 
Hical Seminary, has been award- 
it grant to study in Israel for 

■ next seven months. Enz re- 
lid the grant from Hebrew 
I n College Biblical and Archaeo- 
jal Institute of Jerusalem to 
|r travel and maintenance ex- 
|es while continuing his studies 
U e Institute which he began dur- 
ialuly and August of 1963. 

David P. Neuf eld, chairman of 
mcc (Canada) and executive secre- 
tary of the Conference of Menno- 
nites in Canada, was elected to the 
executive committee to replace J. 
J. Thiessen. Members of the execu- 
tive committee who were re-elected 
are: C. N. Hostetter, Jr., chairman; 
Robert S. Kreider, vice-chairman; 
William T. Snyder, executive secre- 
tary; Atlee Beechy, assistant secre- 
tary; H. Ernest Bennett, and Waldo 

Arnold J. Regier, chaplain at 
Bethel Deaconess Hospital and 
Home for Aged, received accredita- 
tion as a professional hospital chap- 
lain from the American Protestant 
Hospital Association. Regier and 
twenty other chaplains were accred- 
ited at the annual chaplains meet- 
ing in St. Louis in January. 

Mr. and Mrs. Emil Schmidt, mis- 
sionaries under the Mennonite Pio- 
neer Mission, have returned to their 
work at Matheson Island after a 
leave of absence since July due to 


Excellent opportunity to acquire 
up-to-date cabinet and millwork 
shop in Mennonite community. For 
particulars write Mutual Aid Serv- 
ices, 722 Main Street, Newton, Kan. 


Frank F. Matthies, Bethel Col- 
lege Church, North Newton, Kan., 
born July 18, 1880, in Russia and 
died Jan. 26. His wife and three 
sons survive. 

Daniel A. Mierau, Bethesda 
Church, Henderson, Neb., born Sept. 
8, 1914, and died Jan. 28. His wife 
and two daughters survive. 

Laura S. Weinberger, Bethany 
Church, Quakertown, Pa., died Jan. 
10, at the age of 96. 

Mrs. Hattie Lugibihl, Ebenezer 
Church, Pandora, Ohio, born Sept. 
13, 1882, and died Dec. 27. 

Clayton S. Rosenberger, West 
Swamp Church, Quakertown, Pa., 
born March 2, 1894, and died Jan. 9. 

Edwin J. Roth, Calvary Church, 
Washington, 111., born Jan. 1, 1887, 
and died Jan. 17. Surviving are his 
wife, a son, and three daughters. 

Mrs. Reuben Schumacher, Grace 
Church, Pandora, Ohio, died Dec. 

Mrs. Eduxird Schmidt, Lorraine 
Avenue Church, Wichita, Kan., born 
Oct. 18, 1899, at Lucien, Okla., and 

died Dec. 17. Her husband, a daugh- 
ter, and a son survive. 

Ben B. Stucky, Hopefield Church, 
Moundridge, Kan., born Feb. 27, 
1894, and died Jan. 10. 

Robert F. Wetzel, Sr., West 
Swamp Church, Quakertown, Pa., 
born Oct. 31, 1889, and died Jan. 12. 

Martin Wiens, Bethel Church, In- 
man, Kan., born March 26, 1891, 
and died Jan. 22. Survivors include 
his widow, three daughters, and one 


A Bale of Christmas Bundles can 
be obtained as either a 40-frame 
color filmstrip or as a 40-frame set 
of colored slides. Both the filmstrip 
and slide set are accompanied by a 
script and seven and one-half tape. 
It illustrates the preparation and 
shipping of Christmas Bundles and 
pictures their distribution. Rental: 
free-will offering. 

MCC in South Asia, a 67-frame 
color filmstrip with seven and one- 
half taped narration and script. It 
deals with mcc's work in India, 
Pakistan, Nepal, and Vietnam. Wom- 
en's missionary groups studying 
Southeast Asia in 1964 should find 
this of special value. 

Women and tlie Bible, a 53-frame 
color filmstrip with script produced 
by the American Bible Society. The 
purpose of the filmstrip is to show 
the need that women have for the 
Bible, and the very active part that 
women play in introducing the Bible 
to all parts of the world. Rental: 
free- will offering. 

Profile of Communism, a 61-frame 
color filmstrip, part one of a two- 
part series on communism. It sur- 
veys the ideological beginnings of 
communism through Marx and Len- 
in, the conversion of the ussr 
under Lenin and Stalin, and the 
national and international policies 
of the ussr through World War 
Two. A teacher's guide is available. 
Rental: free-will offering. 

J. J. Enz 




Dear Editor: For those who know 
Elmer Neufeld, he does not need to 
be defended [Letters, Jan. 28]. For 
those who do not know him, I would 
like to say that his dedication, de- 
votion, and sacrifices in previous 
tasks, and his scholarship, and 
thoroughness of research are ad- 
mired by those of us who have been 
associated with him. I believe this 
same sincerity is seen in his witness 
in the Congo. 

I believe Elmer may very well 
have read books on this subject in 
other than the English language, if 
that makes them more authorita- 
tive. We would have rather dull 
reading in The Mennonite if every 
statement had to be documented by 

Look to Your Faith 



A book of short devotional meditations 
on challenging tenets of the Christian 
faith. The meditations are selected edi- 
torials of the past editor of The Men- 
nonite. By Jesse N. Smucker, $2.50 

at Mennonite Bookstores 

Berne, Indiana Rosthern, Saskatchewan 
720 Main Street, Newton, Kansas 

proof in several languages. 

However, I agree with Mr. Goertz 
that responsible statements should 
be made at all times, capable of 
proof if requested, and that counter- 
statements implying error must also 
be capable of proof. It is easy to say 
that statements are inaccurate as 
long as one is not called upon to 
prove them wrong. Glen L. Boese, 
Springfield, S.D. 


To the Editor: I must ask the . . . 
letter writer ("Africa Amazement," 
Jan. 28) how many decades he spent 
in the Congo that he questions the 
history background as related to 
Brother Elmer's [Neufeld] article, 
as well as the quotes he uses. Does 
he, Mr. Goertz, have more reliable 
source of information than the arti- 
cle gives? What would Mr. Goertz 
accept as a mature account? For 
Elmer's personal impressions let us 
wait until his term of service is com- 
pleted in the Congo. 

Letters of Mr. Goertz's temper or 
tone perhaps should better be an- 
swered by the editor personally. 
However, this could become so bur- 
densome that no time would remain 
for editing. Maybe it shouldn't have 
been printed in The Mennonite as 
this one perhaps shouldn't either 
and probably will not. But that 
wouldn't dismay me in the least. L. 
F. Gaeddert, York, Pa. 


To the Editor: Edgar Metzler's edi- 
torial (The Mennonite, April 2, 1963, 
p. 239) startled me when I first saw 
it seven months ago. He wrote: "In 
the day when land armies were cru- 
cial, conscientious objection had 
some significance. In today's world 
of technological warfare, it hardly 
matters." If the above statement is 
true, as it may well be, then it clear- 
ly points up the fact that we have 
allowed conscientious objection to 
war to become meaningless by de- 
fault. Somehow we have failed to 
adequately relate the Gospel to the 
changed and changing situation in 
today's world. 

In view of the above, I believe it 
is urgent that we find ways, other 
than the traditional ones, in which 
to say "a no to war." To respond 
positively to John Howard Yoder's 
proposal (The Mennonite, February 

26, 1963, p. 132) would in a real we\ 
make conscientious objection to w; 
the responsibility of every Christiaj 
in every congregation and not on 
of those young men who are orden 
by our government to perform soi 
type of public service. Yoder 
clared that "almost every citizen 
once a year does make a person 
contribution to the moral and fina 
cial support of the military mo 
ster." In this connection it would 
interesting to know how many i 
dividuals in Mennonite congreg 
tions would qualify as authenl 
C.O.'s if examined on the basis 
the U.S. Government position "whii 
has through its courts held sever 
times that any substantial contrib 
tion for war by an individual is leg 
proof that he is not a genuine obj< 
tor to war." 

If Christians courageously refus 
to have their income tax money us< 
for military purposes they wou 
discover that it costs a person son 
thing to be a conscientious object 
to war, even in the United States 

Judging by our record as a Menr 
nite Church it would appear that \ 
are confused about what it mea 
"to obey God rather than mer 
For example, in our personal life \ 
oppose war (as most Mennonit 
have throughout their history), b 
with the money which we earn \ 
support it (as most Mennonites ha 
throughout their history). Who c 
honestly say that this is consiste 
with "the Way of the Cross"? I si 
pose the majority of Christians 
our day consider it either presun 
tuous or scandalous when a pers 
refuses to pay war taxes. And 
if, as Ernest Bromley has observ 
the taxpayer now plays the part 
soldier used to play, then it beco 
imperative that we examine mi 
carefully what it means to pay ti 
es. When paying taxes, are we rea 
being faithful citizens of God's Ki: 
dom of Love? 

Admittedly the right of taxati| 
has a long-established precedent 
the history of governments. On 
other hand, is it not conceivable t 
even this "collective necessity" n 
to be subject to the ethical dema 
of the Gospel? Is it not time that 
as Christians ask ourslves h 
much longer we are willing to 
guilty of "paying for war" wj 
"praying for peace"? Don D. Kct 
man, Marion, S.D. 





February 18, 19 

mw, how about it, may I have the 

Mind the boy stands in the open 
|S)r with the keys to the family 
I. He looks at the keys, at his dad, 
■1 at the car, and he realizes that 
I keys unlock more than just the 
■aily car. They open up a whole 
mv world of freedom. They are the 
■ r s to exciting places and people 
B er before within reach, 
lit seems odd that young people, 
■ring the sharpest eyesight, the 
Ickest reflexes, and the best hear- 
I should become known for their 
lident rate," a police friend told 

lit is my opinion that no young 
Ison wishes to become a statistic," 
Idded, "for their teen years are 
I) the most exciting and produc- 
I years of their lives." 
|[ believe it happens because 
■ng people believe in signs," a 
1th put in. "I was riding with a 
low one day when the police siren 
I'ed him to the curb," the young 
Bi explained. "The officer pointed 
■he speed sign." 

|t¥as I doing over fifty-five?" the 
Irer asked. 

"Do you think you must go fifty- 
five because the sign says so?" the 
officer asked. 

"It was then that I realized the 
road was a glare of very slick ice," 
the young man said. 

Sometimes lack of judgment is 
responsible for accidents. 

When you take the keys to the 
family car you take a grave respon- 
sibility. The lives you meet and 
those riding with you are yours to 
squander on the highway or save 
by driving defensively. Defensive 
driving means driving for the fellow 
you meet, too, expecting the oncom- 
ing car to do anything. Driving with 
this attitude helps one remain alert 
at the wheel instead of lapsing into 
careless half -hypnotic driving habits. 

Most high schools now offer excel- 
lent driving courses. These courses, 
because they are geared to the new- 

est cars and roads, are better than 
a friend or relative's instruction. But 
driver education cannot teach com- 
mon sense. It is still up to you to 
know when road conditions and oth- 
er factors alter driving rules. 

When you accept the keys to the 
family car, you accept the trust of 
your entire community. Every citi- 
zen trusts you to obey safe driving 
rules by giving you the privilege to 
drive. The old lady crossing the 
street trusts you to drive with the 
light. The drivers of cars behind 
and coming toward you trust that 
you will do what you indicate when 
you signal for a turn. Persons who 
ride with you trust that you will 
get them safely to their destination. 
Parents trust your judgment and 
your word when they let you have 
the family car. 

There were six young people in 
the car when Greg had a flat tire. 
"I promised Mom I'd be home by 
eleven," Ron said. 

"It wouldn't be safe to try to get 
you home by eleven. We'd have to 
go at a break-neck speed." Greg was 
using common sense. 

Ron used still more when he said, 

men M. Hasse 

"I'll walk to the next phone and call 

"Why frighten her?" one of the 
boys asked. 

"It'll be more frightening to know 
I'm not home yet," Ron answered. 

Ron was interested in building his 
mother's trust in him when he was 
out, with or without the car. The 
use of every opportunity to show 
your parents that you are level- 
headed, dependable, and safe makes 
good sense. 

Good driving is Christianity be- 
hind the wheel. A Christian boy or 
girl feels a duty to God and other 
people. "How dare you?" The finger 
of God seems to ask of young people 
that take chances and inflict need- 
less injuries because they have the 

It's true that not all bad drivers 
are young people. But the fact that 
insurance companies consider teen- 

age drivers a greater risk is proven 
in the premiums they ask to cover 
young drivers. Fathers often with- 
hold the keys because they have not 
seen the signs of maturity they 
want in a son or daughter who 
drives. Traffic officers, whether act- 
ing fairly or not, are especially 
harsh with young offenders because 
they feel that drivers who get by 
with violations once may be care- 
less again. 

"I didn't see the child," is small 
comfort in a lifetime of knowing 
that you have killed or handicapped 
a child at play. 

"I didn't see the sign," often comes 
too late. 

When a driver reads the signs 
and sees the child, he must still use 
judgment in considering conditions 
if he is worthy of the trust placed 
in him when he receives the keys. 

Copyright 1963, all rights reserved. 

"You are my Dad. ... I am your son. . . . Isn't th< 
thrilling thought? How about letting me use the car 

My Experience With a Kleptomaniac 

I would never have dreamed he was 
a thief! Our acquaintance had all 
been so friendly and casual. It start- 
ed one evening at my front door. 

It was a Tuesday in August. "An 
entertainer turned salesman," was 
his smiling approach to me. But I 
was not one to be taken off my 
guard so easily. I prodded him about 
his background. "Who are you 
with?" I asked. 

It came out that he had ties with 
several of the largest distilleries. 
He also had an account with a 
prosperous tobacco company. "At 
present," he continued, "I'm an 
agent for a leading national maga- 

So I let him come into the living 
room and listened to him for a 
couple of hours. On hearing of his 
connections, I took pains to tell him 
of my Christian faith and love for 

"There is no place in my life for 
such things as liquor or tobacco," 
I told him deliberately. "As a Chris- 
tian, my body is the temple of the 

Don Hillis 

Holy Spirit." I was sure these words 
would bother or affront him. But no, 
he was totally undisturbed by my 
convictions. He would hold his 
views, I could hold mine. 

In a light-hearted moment he 
slipped off on an off-color story. I 
was quick to inform him such things 
did not go in my home. In fact, I 
cut him off sharply. 

As you may imagine, I had reser- 
vations on the truth of many of his 
stories. Still, I must admit his ex- 
periences often excited me. After 
having an interesting evening to- 
gether I invited him to come back 
the following night. "I may have a 
helpful influence on him," was my 
naive hope. 

It took my wife's words to remind 
me that his return conflicted with 
our church midweek prayer meet- 
ing. "I should attend," I confessed, 
"but I must stand by the invitation 
I have given this friend." I shared 
with her some of the things he had 
said to me. 

Well, to put it lightly, she was re- 

luctant to accept him. "I just do 
trust him," she would say. She gr 
steadily concerned as he took 
more and more of our family Y 

My entire day was boring in c 
parison with my evenings with t 
character. He had an imaginat 
that was captivating. I would sit a 
laugh myself sick at all his cr 
experiences. There were other ti~ 
that my hair would stand on e 
His scrapes with the fbi and 
law were absolutely breathtaki. 

If his stories were true, he v 
also an "extra" in motion pictu 
But he couldn't talk about this w 
out including sex. This forced m 
cut him off time and time again 

Leave My Children Alone 

Then he began to affect my te 
age son, Charles and my nine-y 
old daughter, Eloise. They just eoi 
not wait to catch his latest quip 
some hair-raising tale. They wo 
have stayed up all hours if we 
allowed it. All this distraction 
hurting their studies and did t 

110 February 18, 1 

tilth little good. I began to worry 
■put this fellow's presence in our 
1 me. 

I^rid then it came: the "straw that 
l)ke the camel's back." One day 
I'eral of my best books turned up 
losing. I searched in vain for them. 
■ lis fellow may be something of 
jpief," I concluded. "If he is," I 
Iitinued, "who can tell what else 
Is taken from us?" 
It all looked very suspicious. The 
ct day I was so wrought up about 
[ decided to check on him next 
>r. Sure enough, he had taken 
igs there too. I was amazed by 
subtle maneuvers. They certainly 
firmed my wife's original point 

n one home he had entered as a 
gious teacher. "He has revealed 
truth of our modern cults," 
y said. Another neighbor, a sales- 
n down the block knew him as an 
eiency expert. "He's showing me 
j latest gimmicks," he called after 
1 "The sort of thing a successful 
?sman can put to use." He eer- 
ily has a lot of ways of getting 
[ concluded. 

0 all of these people I suggested 
heck of their belongings. Most 
them found something missing, 
one friend's home I noticed no 
e Christian magazines. In anoth- 
|he Bible had disappeared. I was 
)rised to hear that their Sunday 

midweek church service time 
spent with this fellow. As I left 
house the husband told me their 
ily altar was missing too. 
few days later I met this fellow 
•rtaining at a neighbor's. He paid 
it attention to me and I was glad 
it. I had come to talk with their 
(age daughter about her faith 

ell, this fellow monopolized the 
le evening's conversation. He 

1 all serious thinking from her 
i and heart. I was sick about it. 
My, I just had to say a word to 
girl's mother about this lack of 

>h!" she exclaimed, "it's that 
all the time." I found also that 
lad a five-year-old boy who was 
tionally maladjusted from loss 
leep, all from this fellow's visits. 

H is sponsored by the Young People's 
of the General Conference Mennonite 
">. Editor, Elvera Baumgartner. 

I walked home deeply concerned 
about what I might do. 

A Thief in the Woodpile 

At long last I realized my visitor 
was afflicted with kleptomania. Like 
an inveterate thief, he had stolen 
my books, magazines and time. But 
the chief things missing were my 
close friendship with Christ and the 
evenings spent in talking with my 
friends and family. I'm sure that 
others are having similar expe- 

Some have lost things of real 
value, not trifles, but precious fam- 
ily things they once enjoyed togeth- 
er. Spiritual, social and intellectual 
experiences have been taken from 
them, replaced by only a moment's 
crackpot amusement. 

This fellow is not at our home 
now. Though, if I could keep him in 
his place, he would be quite harm- 
less to have around. Kleptomaniacs 
are not always deliberately bad. 
Even this one might profitably drop 
in with his tidbits of news and a 
light word or two. But you must 
keep your eyes open, or such a per- 
son will continually steal things 
from you. 

I still see him now and then at my 
neighbors. And he still keeps them 
laughing or excited hour after hour. 
I've been trying to recall his name 
so you will be alerted about him 
and his many subtle methods. It 
escapes me, and I'm not sure now 
that he gave it. But I will never for- 
get his initials. They were "T.V." 

I wonder what T.V. has robbed 
from you: Time? Devotions? Good 
reading? Church attendance? Check 
your list — and see ! You may be very 
surprised at what you'll find miss- 

This sly character reminds me of 
a wild horse. You have to sit tight 
with a firm hold on the reins or he 
will run away with you. If you don't 
control him, he will control you. 

When you learn to treat T.V. as 
Paul treated his body, then he will 
be kept in his place. "I buffet my 
body — handle it roughly, discipline it 
by hardships — and subdue it — lest I 
myself should become unfit — not 
able to stand the test — unapproved 
and rejected as a counterfeit" (1 
Cor. 9:22). With this type of treat- 
ment T.V. will stay in its place. Bet- 
ter than that, you will experience 
the joy of keeping your affections 
on things which are above. 

Instant Religion 98 

Three Men in a Tent 100 

Slaughter of Mercy 1 02 

News 1 03 

Church Record 1 07 

The Keys ] 09 

My Experience with a Kleptomaniac 110 
Editorial 112 


In Brazil one-half million school children 
receive milk once or twice a day through 
the government's Department of the Child 
and the United Nation's Children's Fund 


Bernie Wiebe is dean of students at 
Mennonite Collegiate Institute, Gretna 

Geoffrey Murray, Geneva, Switzerland, 
is information officer for the World 
Council of Churches' Division of Inter- 
Church Aid, Refugee, and World Services. 

Barbara Chapin, One Christopher St., 
New York 10014, is a peace literature 
consultant for the American Friends Serv- 
ice Committee. 


Cover, Unicef photo by Jean Speiser; 101, 
MCC photo; 109, John Hiebert. My 
Experience With a Kleptomaniac'' is re- 
printed by permission from Gospel 


Editor: Maynard Shelly. Youth editor and 
editorial assistant: Elvera Baumgartner. 
Art director: John Hiebert. Business man- 
ager: Walter D. Unrau. Circulation sec- 
retary: Marilyn Kaufman, 722 Main St., 
Newton, Kan. 67114 

Consulting editors.- Claude F. Boyer, 1 15 
Main Street, Sugarcreek, Ohio,- Willard 
Claassen, 722 Main St., Newton, Kon. ; 
J. Herbert Fretz, 602 S. 8 St., Goshen. 
Ind.; Robert D. Suderman, 2226 Park St.. 
Paso Robles, Calif. 


Second class postage paid at North Newton, K 

2955 south bth Street 
Elkhart, Indiana 


Last week we celebrated the anniversary 
of one paper. This week another one 
comes to our attention. Last week it was 
Der Bote that claimed to be forty years old. 
I tried to prove that it was actually 1 1 2 years old out of a jealousy that I have 
for history. 

This week we have the case of the Gospel Herald that is fifty-six years old, 
but claims to be 100. Well, frankly, birthdays are a problem for me too. As 
soon as I have my age memorized, it changes. 

The story on the Gospel Herald goes like this. It started with a Pennsylvania 
Dutchman who lived in Chicago. His name was John Fretz Funk. In the 
big city he, of course, missed the fellowship of his rural brothers in the faith. 
A monthly paper, called the Herald of Truth (published in both English and 
German) grew out of this yearning. The first issue appeared in January 1864, 
one hundred years ago. In a few years Funk moved to Elkhart, Indiana, with 
his paper. The paper was successful. Others had yearnings too. 

For almost forty years, the Herald of Truth was the personal organ of John 
F. Funk. He used the paper to promote missions, Sunday school, evangelism, 
and Mennonite unity. More than any single person, he formed and shaped the 
(Old) Mennonite Church. In the end it was the organization that he brought 
to life that brought an end to the Herald of Truth. So it goes all too often in 
the struggle between fathers and sons. But grandsons often see it differently. 

So it was that in 1905 the Gospel Witness was organized in Scottdale, Penn- 
sylvania, to compete with the Herald of Truth in Elkhart. The institutional 
sons were strong enough to carry the day and the two papers merged to form the 
Gospel Herald at Scottdale in 1908. With the usual disregard for history com- 
mon to sons, they called the Gospel Herald, Volume One, Number One. But 
now the grandsons have returned to the grandfather to find their origin in John 
Funk's Herald of Truth January 1864. 

I have grossly simplified history. One hundred years doesn't compress easily 
onto one page. The point is that we need to check with our grandfathers to get 
our bearings. I'm glad that John F. Funk has been returned to the fold in new 
honor. But I'm wondering whether we have not lost the vision that this grand- 
father along with Daniel Krehbiel, John Oberholtzer, Christian Schowalter, and 
Christian Krehbiel had for Mennonite unity. It's been more than a hundred 
years now. And I'll admit progress has been made. But in so> many ways we 
are as far from the goal as we have ever been. The sons have lost the vision in 
the baggage of the institutions which were a natural outgrowth of the visions of 
the fathers. The schools, hospitals, homes, churches, mission stations, printing- 
plants, and other impedimenta are tremendous witnesses of a burning ardor 
that the sons have inherited. But baggage is still baggage. We have replaced 
the geographical isolation of John Funk's day with an institutional isolation. 
So we still have the same problem. John Funk's solution was to start a church 
paper. Today's solution may not be quite so simple. We need more drastic- 
action. But to get that drastic action, I propose that we use the papers that 
Funk and Oberholtzer and the other grandfathers spawned. And that's just 
what I'd doing. 

Many people are unhappy with cer- 
tain funeral customs. They wish they 
could be changed. I am confident 
that sooner or later, change will 

Every Christian family, the 
church, and the community should 
be on the alert to make the funeral 
of a Christian a stronger witness 
to the Christian faith. For the most 
part, I am pleased with what I've 
discovered in my community. I'd 
like to encourage certain trends. 

I'd like to urge that every family 
discuss and make certain basic gen- 
eral plans regarding death and the 
funeral in advance of death. Many 
families shy away from this as 
though the subject were unduly 
morbid. They may even fear that a 
discussion of death will hasten its 

Plan Ahead 

Every family should have some 
plans regarding burial. If you plan 
to live in one community the rest 
of your life, purchase a cemetery 
plot. Even if you plan to spend 
only several years in a certain lo- 
cation, have some idea where you 
or the members of your family are 
to be buried. This is especially 
needful in larger cities where burial 
spaces are scarce and expensive. 

Every family should discuss other 
details of the funeral. For instance, 
a trip to the funeral director will 
help you understand his services 
and the cost of a casket. You can 
give him some idea of your prefer- 
ences. You can get some idea of the 
type and price-range of the casket 
you'll eventually want. In time of 
grief, persons are tempted to over- 
spend and to choose the more lavish. 

You might discuss among your- 
selves whom you would prefer to 
have as casket bearers. You might 
share with one another the kind of 
memorial service you prefer: what 
poetry, songs, scripture passages 
or theme for the minister's medi- 

Every person should have a will. 
Usually we think that only old peo- 
ple and wealthy folk should have 
wills. Every person above the age 
of twenty-one should have a will, 
even though simple. A will can save 
delays, legal involvements, undue 
expenses, and often, serious heart- 
aches. What is more, it enables 
people who love you and are eager 
to do what you want done to know 

Vlake It a Christian Funeral 

hat to do and to do it. 

As we talk about wills, be sure 

remember the church in your will. 

you were a good steward of what 
od gave to you throughout your 
'etime, you can provide for the 
ntinuation of the good steward- 
lip of your resources following 
■ath. Remember the church and its 

owers and Caskets 

The funeral service of a Chris- 
in can be a witness to the Chris- 
m faith. For one thing I corn- 
end highly the emphasis on a 
Binimum amount of flowers and 
e suggestion that those interested 
ntribute to a specified memorial 
nd or project. Personally, I would 
>t like to see a funeral in which 
ere'd be no flowers. That's a little 
o austere and bare for me. 
Many of the funeral directors I 
ive known have been wonderful 
•ople. I'm in favor of them earn- 
g a generous livelihood. But some- 
nes people of moderate means 
nd sometimes even wealthy folk) 
.ve excessively costly funerals. 
More than once I've seen a fa- 
er or mother of modest means or 
ss buried with such extravagance 
at all the insurance was consumed, 
that the family remained in debt 
v many years, or the children 
?re unable to go to college. The 
ad are not honored by such un- 
se stewardship. 

The truth is that many times an 
travagant burial is more of an 
? tempt to reckon with guilt and 
ake up for love and respect which 
?re denied throughout life than 
show genuine love. Excessive 
monstrations of grief at a funeral 
e often attempts to cover up un- 
ppy relationships of a lifetime. I 

remember the woman who was 
overly hysterical at her husband's 
funeral. Everyone knew that 
throughout their married life she 
had mistreated him; but at the 
funeral she bad to desperately try 
to convince the people (and her- 
self) that she had been a loving 
and devoted wife. 

For a Christian, especially for 
one who loved and was loyal to the 
church, the church is the most ap- 
propriate place for the memorial 
service. This has been the place of 
his most hallowed associations. As 
a child he was carried there to be 
dedicated, later baptized there, then 
married, and throughout the years 
had spent considerable time in it. He 
supported it with his money. How 
natural, then, in the hallowed and 
lovely surroundings of worship and 
scared traditions, to have his final, 
earthly service of memory. 

A Service of Memory 

A number of people in our church 
have asked me why we do not do 
what is becoming an increasingly 
more popular practice; and that is, 
to bury the body as quickly as ar- 
rangements can be made to do so, 
in a private ceremony for the fam- 
ily. Then, whenever convenient, a 
few days later, perhaps one eve- 
ning, a Sunday afternoon or as part 
of a Sunday morning worship, have 
a service of memory. 

Let me tell you about the assist- 
ant pastor of a large Presbyterian 
church in Topeka for whom such a 
service was recently conducted. He 
was a young man in his thirties 
who died of cancer. Immediately he 
was cremated. Then on Wednesday 
night that huge church was filled 
with members and citizens of the 
community in a most inspiring serv- 

ice of memory, which not only paid 
adequate tribute to him, but which 
was a service of worship. The choir 
sang a great anthem and the hope 
of the Christian faith rang clear 
and convincing. Sometime I'd be 
glad to help plan such a service. 

This, of course, leads us into an- 
other more Christian and creative 
approach. Many of our families are 
taking steps to minimize the im- 
portance of exhibiting the body. To 
have someone lie in state prior to 
the service is one thing, but to 
march past the casket following the 
worship service is another. Thank 
God only a few families still insist 
upon the latter. This just about con- 
tradicts everything the service at- 
tempts to do. If the body were that 
important (which the Christian 
faith insists it is not), then the 
funeral service, the religious service, 
or the preaching of the Gospel at 
that service is unnecessary. The 
more one thinks about this, the 
more the question arises whether it 
is necessary to have any viewing 
whatsoever, except for the immedi- 
ate family. 

So often at a viewing, the com- 
ments that are made almost make 
a sensitive person shudder. They 
are more a tribute to the mortician's 
skill than anything else. If he does 
not do a good job and make the 
corpse look younger, lifelike, and 
happy, people are disappointed. If 
he can work a cosmetical miracle 
people are pleased. 

There's small comfort in an at- 
tractive corpse! Christian people 
find their comfort and their hope 
in spiritual values; not in the physi- 
cal body which will decay, but in 
the life and personality of the one 
whom we loved, and in the resur- 
rected spiritual, incorruptible, im- 


A Christian Memorandum 

And tomorrow brings a love or job or home 

And today I rest content 

In doing its necessities. 

I wrestle with a problem 

Of what to read, 

And to meet or not to meet, 

Yet in continual referendum 

To the decision of eternity, 

That paradoxically is 

Never steadfastly decided. 

The minute reckonings 

Of today 

Are reckoned with for getting through. 
The tremendous reckonings 
Are never gotten through 
And in continual subjection 
To my election I learn, 
Piecemeal, my peace, achievement, 
And security. The infinity 
Remains, and life itself, ever will. 
Meanwhile, I mature. 

Dawn Lennington 

mortal body which the Christian 
faith promises to all who believe 
in and love Jesus Christ. 

As Christians, we would do well 
to give more thought to the possi- 
bilities of dedicating our bodies 
upon death to medical and scientific 
research, especially if death is 
caused by some unusual or rare 
disease or if we are in a commu- 
nity in which medical schools or 
hospitals need bodies. An increas- 
ing number of people are willing 
to donate parts of their bodies for 
transplanting purposes to other 
people who may need what they 
have, such as eyes, bones, arteries, 
skin, and cartilages. 

Eulogies <md Fees 

Also, I want to say a word about 
eulogies at funerals. To a new pas- 
tor, eulogies are always difficult. 
If a man's life has been a good 
life, no words can properly eulo- 
gize it. The life speaks for itself. 
However, the longer I serve a 

church as pastor and the better I 
learn to know the people, the more 
I learn to love them, especially 
after working with them and see- 
ing them through serious problems 
and illnesses, and perhaps standing 
by as they die, the more difficult it 
is to be reserved in comments. 

Yet, the less the minister says, 
the more reserved he is, usually, 
the better it is. Most people want 
it this way and I am glad. In one 
church there was an exceptionally 
good Christian, a remarkable wom- 
an. She told me that if I were there 
when she dies I should not say any- 
thing about her at her service. No 
matter what I'd say there would 
be someone present who knew bet- 
ter! I was not there when she died. 
Later her brother-in-law told me 
about the service. He said, "She 
was a wonderful woman ... a 
saint, if there ever was one. She 
was a nervous saint, but she was a 
saint." You see, no matter what 
the preacher says, he can't win! 


J 1 

Finally, a word about fees 
the pastor. The funeral directo 
should know his position and t< 
their clients. As pastor of a churi 
I accept no funeral fees. Funere 
are a part of my ministry. Mai 
times the funeral is for someo 
who has been one of our best me] 
bers. Through the years he has su 
ported the program of the churc 
which in turn has supported me 
enable me to minister fulltime wil 
out financial concern. When 
church has its unique opportuni 
to help his family, the pastor 1 
gards it as one of his choice oppc 
tunities and privileges to be helpf 
and to bring the resources of tl 
faith. He does not want an ext 
acknowledgment from the famil 
he wants to do his extra for tl 

Circumstances are different whi 
you ask a minister whom you 
not help to support as your paste : ff 
Also, if you live in a communi 
which pays its pastor so inadequal 
ly that the man and his famij 
have a difficult time to make em ^ 
meet and the community regan 
these extra fees as part of his s, 
ary, then by all means, help hifcy. 
out in this way and do so generov. 
ly. I must confess that more th 
once in my earlier ministry a fune L 
al fee was an answer to prayer 
enable me to buy food for the far 
ily, more gasoline, a tire, or to p 
a long-standing bill. 

Nothing is more real or urgei 
than death! Death is sure to com 
A Christian recognizes this ar 
does not hide from it. If the co: 
of the Christian faith means an 
thing to us, it is that death is n 
the last word in the Christian 
vocabulary. Death finds a pla 
within the larger purposes of Go 

Paul declares that for the Chri l' H 
tian, "Death is swallowed up 
victory" (1 Cor. 14:54). Mart: 
Luther wrote to his dying fathei 
"Herewith I commend you to Hii 
who loves you more than you ca ^ r 
love yourself." Our church exis* 
to declare this faith! And to off< 
the kind of fellowship and encou 
agement which will bring a hel 
ing hand and comfort and strengt 
in the time of death for ourselvt 
and our loved ones! 

THE MENNONITE seeks to witness, teach, and build the Christian fellowship within the context of Christian love and freedom. It is published weekly exce 
biweekly during July and August at North Newton, Kansas, by the Board of Education and Publication of the General Conference Monnonite Church. Secol 
class postage paid at North Newton, Kansas. Subscriptions $3.50 per 'year; foreign ' $4.00. Send payments and change of address to 720 Main Street, Newt* 
Kansas; all other correspondence to Maynard Shelly, Editor, 722 Main Street, Newton, Kansas. Postmaster: Send form 3579 to 720 Moln Street, Newton, KanM 


February 25, 196 

1 1 

it b 

If km 



tj Personal Testimony 

i 1 

A Mennonite Brethren View of 



am a member of the Mennonite 
iethren Church. Following an 
cly conversion, I was baptized at 
age of sixteen. My parents 
re members of the Mennonite 
ethren Church and so it was a 
'egone conclusion that this was 
s church where I should find nur- 
e and fellowship. Becoming a 
mber of this particular denom- 
.tion did not involve a choice for 

I had no alternative. 
Phirty-four summers have come 
i gone since I was immersed in 
North Saskatchewan River, 
ring these years I have been 
.indantly blessed in fellowship 
:h my brethren. I have also be- 
ne painfully aware of many 
aknesses and inconsistencies, 
t would be far from true to say 
it the Mennonite Brethren Church 
a perfect church. But that Jesus 
rist loves us, I cannot doubt. I 
/e seen ample evidence of the 
v life in Christ, of holy living 
1 of sacrificial service. I am 
teful to God that in His gra- 
us providence He led me to be- 
ne a member of the Mennonite 
'thren Church. I want to con- 
ae to weep with my brethren 
r our failures and rejoice with 
m over our victories in Christ. 
>uring my early years there was, 
my knowledge, only one Menno- 
; Church— the Mennonite Breth- 
L However, I soon became aware 
mother Mennonite denomination. 

lived in the same community. 
. the children, attended the same 
nentary country school on a little 
• Our parents visited together 
i, from all appearances, were in- 
d friendly toward each other. On 
idays we passed each other on 

J. H. Quiring 

the road. They went to the house of 
prayer (Bethaus) and we went to 
the meeting house {Versammlungs- 
haus). Passing each other on the 
road in winter time became difficult. 

Sometimes we wondered why we 
could not all travel in the same 
direction. But which direction should 
it be? It must be said that our 
young people's meetings were held 
on different Sunday nights. On these 
occasions we all travelled in one 
direction. Those were pleasant eve- 
nings. There were times when un- 
friendly remarks were made by 
some people in the district, but to 
my knowledge they were heard 
mainly by over-sensitive ears. The 
general attitude remained friendly. 

Many Branches 

But time went on and my little 
world increased in size. A little 
farther away lived another group of 
Mennonites. I still had no knowl- 
edge of historic origins. However, I 
became aware of the fact that the 
distance between the groups was 
not only geographical but also so- 
cial. Relations were not too inti- 
mate. Certain community projects 
resulted in some inter-Mennonite 
activity which resulted in a greater 
familiarity and better mutual un- 
derstanding. I met some of the peo- 
ple of the other group and mar- 
veled that such sincere men could 
be found among them. But on the 
whole I sensed that some historic 
event had resulted in separation. 

The story of this separation came 
to me only gradually. I still do not 
know whether I have been given all 
the facts, and whether they were 
biased or not. But a few things 
seem to be well authenticated: 

there developed differences, ten- 
sions, hatred, abuse, overbearing 
pride. And somehow these attitudes 
were perpetuated from generation 
to generation. I soon discovered 
that I, too, had been influenced, and 
was carrying with me certain preju- 
dices which I could not fully explain 
nor easily abandon. I had been 
caught in the stream of history and 
was carried along with it. 

Today, I know full well that there 
are considerably more than three 
branches on the Mennonite tree. It 
is interesting to study when and 
where and why the branches sepa- 
rated and developed into independ- 
ent and distinct groups. 

If some have difficulty finding the 
trunk of the tree among the branch- 
es, all seem to know of a common 
root which is referred to as our 
Anabaptist heritage. To what an ex- 
tent the various groups have re- 
tained or recaptured this heritage 
is an open question. 

That we have developed apart 
over the course of years is common 
knowledge. There are differences in 
culture and in religious practice. 
There are also some theological dif- 
ferences. But let it be said in all 
fairness that there are also many 
areas of agreement. Anyone inter- 
ested in looking for these points of 
agreement may find his search 
richly rewarded. There is still a 
very strong emphasis on the Scrip- 
tures as the final authority in mat- 
ters of faith and practice and I 
pray that this may be retained. 

It became my privilege during the 
course of my public ministry to live 
and labor near other Mennonite 
denominations. This was a new ex- 
perience for me since I had been re- 


stricted more to my own denomina- 
tion. Wonderful opportunities for co- 
operative efforts presented them- 
selves. I realized that it is possible, 
particularly on the ministerial level, 
to work together constructively in 
the true spirit of brotherly love. 
An honest effort to work objective- 
ly in the interest of winning souls 
for Christ and His kingdom rather 
than merely for denominational 
ends, left little room for straining 
tensions and nurturing prejudices. 
Looking back from my present per- 
spective, I still consider that the 
friendly relations were not merely 
the expression of refinement, but 
of genuine brotherliness. 


In the ministry I have been 
brought face to face with some very 
practical issues. One such issue is 
the question of intermarriage. 
Should I encourage such marriages, 
or should I caution against them? 
Public opinion has shifted in this 
matter but it has by no means been 
uniform. The observed fact, how- 
ever, is that these marriages take 
place and not infrequently. In so 
many instances these marriages 
are successful and result in matri- 
monial happiness. I have found 
nothing sinful about them as such. 

Still we know that they require 
some additional adjustment with 
reference to the religious question. 
Religious convictions are well-root- 
ed, if not in thought, then at least 
in feeling. Often, the young people 
concerned found their problems 
augmented by the attitudes of par- 
ents who claimed their hearts would 
be broken, should their child unite 
with another Mennonite Church. 
Churches themselves presented dif- 
ficulties to these people insofar as 
they would not accept them without 
submitting to certain rites. 

So here I found these young 
couples with unsolved church prob- 
lems due to conscience, scruples, 
family pressures, and church regu- 
lations. Some continued with a di- 
vided church membership or else 
practically lived without church af- 
filiation. Children were born, saved, 
and confronted with baptism. Which 
way should they go? The children 
did not know; neither did parents. 

My heart has often been touched 
and my mind disturbed as I sought 
to give sympathetic understanding 

and practical guidance. Did we 
make it needlessly difficult for them 
to find a solution? This question 
has often haunted me. 


I had to face another practical 
issue — that of Christian fellowship. 
Must I exclude from full fellowship 
those who were not members of 
the Mennonite Brethren Church? I 
could not understand this. I tried 
to think historically. What gave 
rise to the founding of the Menno- 
nite Brethren Church? Was it not 
the emphasis on the new birth and 
the separated life? Did not the ques- 
tion of rites come up later? So I 
understand. Then, can I not have 
full fellowship with those who meet 
these requirements? 

I have read my Bible to obtain 
direction. To this day I have not 
found any Scripture that would for- 
bid me to have communion and 
working fellowship within one 
church with such as profess Jesus 
Christ as Lord and are added to 
the church upon believer's baptism. 

Today I seek to observe trends 
in the larger brotherhood. Here I 
call to mind certain statements 
made at the Centennial Conference 
in Reedley, California, just a few 
years ago. These statements great- 
ly impressed me. 

I quote first from the statement 
read by Erland Waltner on behalf 
of the delegates of the General 
Conference Mennonite Church: "We, 
of this generation, do not really 
know the details of the events that 
led to separation. We are, however, 
sorry for all feelings, words, and 
deeds expressed by our fathers in 
an unbrotherly way and in a man- 
ner contrary to the Spirit of Christ. 
We are sorry that these events re- 
sulted in such an intense break 
within the Anabaptist-Mennonite 
brotherhood that for a full cen- 
tury two parallel lines of explana- 
tion have been advanced as to the 
historical facts and that these par- 
allel explanations are still perpetu- 
ated today. 

"We recognize the need for spir- 
itual renewal that existed within 
the Mennonite brotherhood in Rus- 
sia a century ago and we now feel 
constrained by our Lord to seek for 
more discussions as to what did hap- 
pen in Russia, and thus understand 
that which now prevents us, as a 


is ft 

new generation of the church, froi 
having close fellowship." 

The delegates of our Centenni 
Conference gave unanimous appro 
al to the following response: "W 
too, share your concerns that tt 
separation of 1860 occasioned 'mar 
feelings, words, and deeds that wei 
not brotherly.' We recognize th; 
certain attitudes on our part, ha\ 
been colored with intolerance, eve 
to the point of reservations of m 
tual fellowship and love. We deep 
regret our failings and weakness*; 
of the past and hasten to say th 
we are motivated by the spirit 
love to ask forgiveness where w 
have acted coldly and unbrotherly 

I was of the opinion, then, th 
both statements were made in tt 
spirit of genuine repentance ar 
love. I sensed no hypocrisy. For m 
this scene was one of the highligh 
of the conference. The question hi 
since come to me whether this re 
resented the thinking and f eelirjfcl t; 
at the grass-roots level or wheth< iter 
it tended to move in that directio: 
We know from experience that of teBft w 
our thinking moves ahead of ox 
prejudices. That is why our exprejfi 
sions and our actions do not alwa; 
agree. Sometimes the prejudices ai 
rooted so deeply that even cool r ins 
flection will not uproot them. Th< ireii 
have a tendency to persist. Still v 
are hopeful that the sincerity 
many devout people will lead to co 
tinued improvement of relations 

Could it also be that a count* 
movement could set in? Fami 
quarrels have a tendency to eru] 
from time to time. Jacob and Ess 
were reconciled to each other, bi 
their descendants continued to ha 
each other. God forbid that a 
vival of hatred and ill-feeling shou 

Does the possibility exist of a 
other division coming into tl 
camp? Will it cut along new lin 
when it comes or will it deepen t. 
grooves that time has not complet ^ 
ly filled? The spirit of revival ai 
spiritual renewal has cut across a 
denominational lines. This has gi 
en much occasion for rejoicing. V 
hope and pray that genuine sp 
itual progress will lead to bett 
understanding and cooperatio 
Should a division shape up on the 
logical issues, may they be so clea 
ly stated that everyone will kno 
where he belongs. 


February 25, 19< 




Georgia Farm Seeks 
: armers and Businessmen 

e following article was written 
Martin Buhr, Mennonite Central 
mmittee editor. 

iinonia Farm is a religiously- 
sed farm community located in 
mter County, Georgia, about nine 
les from Americus. Koinonia, a 
eek word meaning "community" 
"fellowship," has existed in Sum- 
• County since 1942; during that 
ie it has prospered, using mod- 
l farming techniques, good mar- 
ting practices, and pioneering the 
/elopment of the poultry indus- 
T in that area. It has grown in 
e from 400 to 1200 acres. 
!t is an interracial community 
ich shares work cooperatively; 
i proceeds of the farm meet the 
?ds of the group and the indi- 
lual needs of its members. Fam- 
>s live as units in separate houses 
apartments. The members of the 
nmunity accept the teaching and 
ictice of nonviolence, believing 
it this is a basic tenet of Christi- 


5ince April of 1956, Koinonia has 
m subjected to repeated acts of 
lence. Pistol, high-powered rifle, 
3 shotgun blasts have been lev- 
d at buildings, property, and in- 
Iduals. Several members of the 
nmunity and visitors have nar- 
vly escaped injury or death, 
.ildings have been dynamited, do- 
: thousands of dollars of dam- 
i to produce, equipment, and to 
■ structures. Fires were started 
i one house completely burned, 
ices have been cut to let live- 
ck escape. These acts of violence 
itinued unabated. No arrests have 

been made. Law enforcement has 
not been sufficient to stop even the 
most overt acts of violence. 

During the past ten years the 
farm has been subjected to virtual- 
ly complete economic boycott in 
Sumter County and Americus. Sup- 
plies of oil, gas, gasoline, feed, seed, 
fertilizer, hardware, and building 
materials have been cut off. Loans 
have been denied by institutions 
with which they have had dealings 
for years; insurance policies have 
been canceled. Similarly, would-be 
purchasers have been discouraged 
from buying products of the farm. 

At the moment, there are only 
two families left in the group at 
Koinonia. These are the Jordans 
and Witkampers. The work has 
fallen heavily on their shoulders 
with the result that they are busy 
doing farm chores from early to 

Clarence Jordan and the rest of 
the corporation would like to rid 
themselves of the responsibility of 
caring for the land and food proc- 
essing so that they can be free to 
pursue some of their original ob- 
jectives in coming to Koinonia. 

They would like to devote their 
time to the training of the many 
untrained Negro ministers in the 
Southwest rural areas, to carry 
out agricultural missionary work, 
and to provide recreation for young 
people of the community, especially 
Negroes. In their county there are 
no public recreational facilities for 
Negroes, except one-third of the bal- 
cony of a local movie house. 

This is an ideal opportunity for 
Mennonite farmers and business- 

men who are interested in pioneer- 
ing in a colonization project in a 
needy mission area — Southwest 
Georgia. They would be able to buy 
land from the farm or in the imme- 
diate vicinity of the farm. 

In the past, Mennonites have 
moved into the deep South mainly 
for economic reasons, sometimes 
combined with evangelistic motives. 
This appears to be a good situation 
for such a venture today. It repre- 
sents an opportunity for Menno- 
nites to identify with and contribute 
to the solution of the problem in 
the South by utilizing those re- 
sources with which they are most 
strongly equipped by heritage — ag- 
riculture and community. Here 
would be the possibility for a Chris- 
tian witness involving every level 
of activity and area of life: evan- 
gelistic outreach, community devel- 
opment, education, economic devel- 
opment, and reconciliation between 
Negro and white. This group of per- 
sons could be the nucleus for a con- 
gregation searching for meaningful 
ways of expressing Christian broth- 


Congolese troops with assistance 
from United Nations forces have 
moved into Kwilu province. The sol- 
diers are moving against a guer- 
rilla bow-and-arrow revolt led by 
Pierre Mulele, a former govern- 
ment officer with communist ties. 

The rebels have terrorized most 
of the small province. Most Ameri- 
can and European missionaries in- 
cluding Mennonite workers have 
been evacuated to Leopoldville and 



other Congo cities. Rebel raids con- 
tinue to spread even in the face of 
government soldiers establishing 
a base of operation in Kikwit, the 
provincial capital. 

On February 3, Mennonite mis- 
sionaries were evacuated from Ny- 
anga a mission operation across 
the river from Kwilu. No attack had 
been made on the station. Evacua- 
tion had apparently been ordered 
by the United States Department 
of State to avoid any further in- 
cidents. Workers at Nyanga includ- 
ed Samuel Entzes, Earl Roths, Ellis 
Gerbers, Loyal Schmidts, Martha 
Willems, Anna Goertzen, and Anna 

The American Baptists also evac- 
uated their station at nearby Banga. 


Harry Yoder, assistant to the Presi- 
dent of Bluffton College, partici- 
pated in the Independent College 
Alumni Associates campaign in Ak- 
ron, Ohio, from February 3 to' 11. 
This group is a united effort by 
twenty-six member colleges of Ohio 
to contact alumni from their institu- 
tions in a coordinated effort. Bluff- 
ton College will participate in six 
such campaigns this year. 

In each city the representatives 
of the institutions contact their 
own alumni, either personally or 
with the help of other alumni from 
the college. Each institution organ- 
izes its own contacts, but benefits 
from joint publicity. Harry Yoder 
will be responsible for coordinating 
the total campaign in the Toledo 
area, Feb. 18 to Mar. 3. 

The program was started in 1959. 
with twelve colleges campaigning 
in Akron and Toledo as pilot cities. 
The twelve schools raised $53,118, 
compared to less than $30,000 by the 
same institutions in the two cities 
during the preceding year. 


Upper-level students and graduates 
from any of the eleven Mennonite 
colleges may apply now for one of 
two travel-study seminars, to be held 
this summer. Arrangements were 
made by Henry D. Weaver, Jr., 
Goshen (Ind.) College professor of 

Weaver traveled some 5,000 miles 
to Central America and throughout 

the Caribbean area January 1-26 
and checked on arrangements for 
the seminars with national and U.S. 
embassy officials. 

Of the two seminars, only one — 
the Central America tour — is being 
offered at this point. The Caribbean 
tour is still tentative; whether it is 
offered depends on demand. Each 
tour yields six hours of college 
credit. Fourteen students and two 
faculty co-directors will make up 
each group. 

The Central America tour, tenta- 
tively scheduled for June 22 to Aug- 
ust 14, will focus on El Salvador. 
The group will leave Chicago and 
travel via VW Microbus and the 
Pan American highway. High point 
of the experiences will be the oppor- 
tunity for students to live in the 
homes of El Salvadorans. Weaver, 
comments, "The Salvadorans basic- 
ally seem flattered that we want 
to study them. The country is not 
geared to tourism and represents 
a relatively unspoiled country." The 
all-inclusive fee for Central Amer- 
ica is $400. 

The Caribbean summer seminar, 
if offered, will include Puerto Rico, 
Haiti, and Dominican Republic. Its 
all-inclusive fee will be $650 or less. 
Persons interested should write to 
Dean Robert Kreider, chairman of 
the planning committee for the 
Council of Mennonite Colleges, 
Bluffton College, Bluffton, Ohio. 
Deadline for applications is April 1. 


India Mennonite Central Committee 
director Vernon Reimer reports that 
the rioting in Calcutta between Hin- 
dus and Moslems has delayed in- 
coming and outgoing mail for sev- 
eral days. The mcc unit in Calcutta, 
cooperating with Bengal Relief 
Service (brs) and the Committee 
on Relief and Gift Supplies (corags), 
has been kept busy with flour and 
milk distributions to people affect- 
ed by the riots. 

According to Keith Dowding, di- 
rector of bus, relief agency of 
Church World Service, brs vehicles 
were permitted to operate through 
the twenty-two hour curfew areas 
while the riots raged unabated. 

The brs vehicles carried food and 
medicine through the burnt streets 
to the houses, schools, and parks 
where Moslems huddled inside lines 
of troops equipped with fixed bay- 

onets and automatic weapons, 
some cases, they gave the riot vil 
tims their first food in three day! 

Total receiving food and medicf 
care exceeded 40,000. 

In his current report, Reimer dj 
scribes the situation in greater d| 
tail: "Our own area was quite bal 
ly affected and a few people weif 
killed right in front of our builj 
ing. The riots in our area began 
earnest on January 10 and 11. A\ 
most immediately the governmei! 
imposed a curfew and this helpe 
to control the situation. Howeve! 
on Sunday night, January 12, w| 
took the women and children to 
quieter place. While we were nev(J 
in personal danger, tension wa 
high what with riots right by oil 
house and twenty-two hour curfevj 
Right now, January 22, things ai[ 
pretty well back to normal. Thl 
military has the situation undd 
control and is to be commended fc| 
its prompt action. 

"John Weber and I met with Bfl 
and corags staff on Monday, Jan| 
ary 13, and decided to co-operativ| 
ly offer help to the government 
looking after riot-affected peoplf 
who had huddled together in certaij 
areas in large numbers after thej 
had to flee from their own home:' 

"After seeing the proper author! 
ties that morning, we began mill 
distribution that same afternool 
and carried through with this feed 
ing to Saturday, January 18. Wl 
also distributed a lot of wheat flouy 
which corags made available to un 
for this emergency. Each morninS 
and afternoon we met at the br! 
office to coordinate our help anfl 
movements before going to the as 
signed place for the day. By Satus 
day the government thought wl 
should suspend our activities sine] 
they then had blankets and ration! 
available which were to be distrit 
uted if the people would move bael 
to their own areas. The goverrf 
ment was concerned that the peoplj] 
move back as soon as possible, 
present we are standing by in cas| 
we should need to render furthe 


In an American Leprosy Mission 
report on a survey of leprosy worlj 
in South America, O. W. Hassefl 
blad, M.D., writes about Genera 
Conference Mennonite work in Cac 
ipay, Colombia, as follows: 


February 25, 196| 

"In South American countries the 
re of children whose parents 
ive leprosy has long been a seri- 
is problem. The first instance of 
ch care in Colombia was at Ma- 
■llon in 1940, when Presbyterian 
issionary Alexander Allen started 
ring for children of patients in 
e large government leprosarium 
Agua de Dios. Then in 1947 mis- 
maries of the General Conference 
ennonite Church started building 
home and school at Cachipay, 
th American Leprosy Mission pro- 
ling eighty percent of the build- 
si and maintenance funds. More 
an anyone else, Gerald and Mary 
)pe Stucky and family are re- 
onsible for the success of Cachi- 
y. The family deserves special 
?ntion because one seldom finds 
rents and children united so de- 
tedly in a common cause. 
'Here are a few observations on 
? work at Cachipay today: Thirty- 
e of the 140 boarding and day 
idents have parents or relatives 
the Agua de Dios Leprosarium; 
vernment accreditation of the 
lool enables its graduates to enter 
flier schools. In 1955 Cachipay 
:eived the first 'license to func- 
n' given to a Protestant primary 
lool, and in 1962 it was officially 
:redited after careful evaluation 
its program; The school offers 
ive-year program with sixth-year 
/anced training for a few select- 

'Some Cachipay graduates are in 
cher training at Ibague. Others 
ve in positions of responsibility 
I leadership in business and in 

life of the church. 
A beautiful new chapel, built 
h funds from present and former 
dents and their friends in Colom- 

and U.S. churches, is the center 
if e and work at Cachipay. 
Though Cachipay plays no part 
the present-day approach to lep- 
y control, as a school dedicated 
the building of Christian char- 
er in children whose lives have 
n seriously and unfairly stigma- 
d by leprosy, it deserves the 
tinuing full support of American 
•rosy Missions." 


Frankfurt, Germany, mcc of- 
is prepared to expand its pro- 

m for sending parcels to Rus- 
Elfrieda Dyck, wife of the Euro- 

n mcc director, gives each par- 

cel individual care. The major con- 
tents of most parcels are purchased 
in Frankfurt where substantial dis- 
counts are available on quality 

Parcels sent from Europe are 
cheaper than those sent from Can- 
ada because of these factors: re- 
duced shipping charges because of 
shorter distance; the Frankfurt of- 
fice does it as a service of love, 
without commission; most agencies 
not only charge for the service 
rendered but also sell the contents 
and make a profit on that as well, 
whereas mcc buys the parcel con- 
tents at considerable discounts. 

It is recommended that a parcel 
should be nearly forty-four pounds 
(twenty kilo). The license, which 
is $2.50 per parcel, is the same for 
each parcel regardless of its weight. 

People from Canada, the U.S., and 
Germany, who send requests for 
parcels, with few exceptions, are ex- 
pected to pay the full price of the 
parcel, including the postage and 
all costs. All garments and items 
sent to Russia must be new. 

Send your requests to Mennonite 
Central Committee, Eysseneckstras- 
se 54, Frankfurt/Main, Germany. 


More than twenty volunteers are 
required this year to work in camps 
for physically handicapped children. 
Announcement of the expanded pro- 
gram was made by Harvey Taves 
at the Kitchener Mennonite Cen- 
tral Committee office. The jobs are 
in addition to the usual summer op- 
portunities in other fields of service. 

Openings are for mature women 
between the ages of thirty and sixty 
years to serve as cooks, laundress- 
es, nurses, and counselors. 

"Too often people have consid- 
ered summer service as opportunity 
for^Christian service by high school 
and college-age students, while 
many openings for older people go 
by unfilled," noted Taves. He sug- 
gested that many mature women 
who like adventure and the deep 
satisfaction of serving others might 
find these openings a great chal- 

The appointments are in positions 
that are salaried and with fringe 
benefits. Write Summer Service Of- 
fice, Mennonite Central Committee, 
50 Kent Avenue, Kitchener, Ontario. 

TRANSLATED MATERIALS USED Bruno Epp, writing from Paraguay, reports that 
about 500 children from sixteen villages in the Neuland Colony are using the 
Living Faith graded Sunday school curriculum materials. The German transla- 
tion of the Living Faith Curriculum is provided by the General Conference 
Mennonite Church; its Boards of Education and Publication. Missions, and Chris- 
tian Service subsidize distribution of these materials to South American churches. 




1965, July 10-16— General Confer- 
ence, Estes Park, Colo. 

1967 — Mennonite World Confer- 

Apr. 23-26— Central District, Kid- 
ron, Ohio. 

Apr. 30-May 3 — Eastern District, 
Bally, Pa. 

June 18-21 — Northern District 

June 4-7 — Pacific District, Aber- 
deen, Idaho. 

Oct. 16-20— Western District 

Mar. 3 — Lecture by Benjamin A. 
Rogge, Bluff ton (Ohio) College. 

Feb. 28-Mar. 2— Stewardship Con- 
ference, Hutterthal Church, Carpen- 
ter, S.D., Lester Janzen, speaker. 

Mar. 8 — Don Kaufman to speak 
at Bethel Church, Mt. Lake, Minn. 

Mar. 13, 14 — Sunday school teach- 
ers, workshop, Salem-Zion Church, 
Freeman, S. D. 

Mar. 15-29 — Special meetings, 
Hutterthal Church, Carpenter, S.D., 
Homer Mouttet, speaker. 

Mar. 15-20 — Pre-Easter services, 
First Church, Mt. Lake, Minn., Del- 
ton Franz, speaker. 

Mar. 8-13 — Herbert Richardson, 
professor at Biola College to hold 
meetings at Grace Church, Dallas, 

Mar. 15-30 — Pre-Easter services, 
First Church, Aberdeen, Idaho, Mal- 
colm Wenger, speaker. 

Feb. 29— Hopefield Church, Mound- 
ridge, Kan., Groundhog feed, Mound- 
ridge High School. 

Mar. 6 — Bethel Deaconess Hos- 
pital Association meeting, First 
Church, Newton, Kan. 

Mar. 17 — Western District Wom- 
en's Missionary Organization spring 
meeting, West Zion Church, Mound- 



Calvin Flickinger, 6713 N. 27 Drive, 
Phoenix 85000 


Leroy Penner, Extension X, Masion 

6 and 8, Agadir, Morocco 

Mrs. Louise Lebedeff, 11651 Brooks 

Rd., Windsor 95492 
Abe Siemens, 720 South 3 St., San 

Jose 95100 


Clara Goebel (Mrs. Adolph) 
Auernheimer, First Church, Hal- 
stead, Kan., born Feb. 4, 1878, in 
Summerfield, 111., and died Feb. 7. 
Her husband, four sons, and three 
daughters survive. 

Marie Eitzen, Bethel Church, Mt. 
Lake, Minn., born Oct. 16, 1896, and 
died Jan. 11. 

Mrs. Martin Fast, Bethel Church, 
Mt. Lake, Minn., died Jan. 16, at 
the age of 94. Her husband was a 
former pastor of Swiss Church, 
Alsen, N. D. 

Harry J. Graber, Salem-Zion 
Church, Freeman, S. D., born Nov. 
28, 1903, and died Jan. 5. Survivors 
are his wife, a daughter and a son. 

Luella Kliewer, Grace Church, 
Dallas, Ore., born Oct. 4, 1910, and 
died Jan. 19. 

The Church 

Camp Program 


In camp young people find Christ and 
His way of life. Camp leaders need this 
help to train workers and plan a pro- 
gram. By Betty van der Smissen. $1.50 

at Mennonite Bookstores 

Berne, Indiana Rosthern, Saskatchewan 
720 Main Street, Newton, Kansas 



A be Krause, Grace Church, Dal 
las, Ore., born Dec. 9, 1887, an! 
died Dec. 15. 

William H. Regier, Bethel Churcl 
Mt. Lake, Minn., born Feb. 20, 189' 
and died Jan. 25. He is survived b 
his wife, one son, and one daughte 

Abram D. Schellenberg, Fir 
Church, Saskatoon, Sask., died Fel 
2 at the age of 92. His wife and si 
sons survive. 

Mrs. Katharine (Frank) Schro, 
der, Bethel Church, Mt. Lake, Minr 
born Feb. 14, 1864, and died Feb, 

Cora Shaum Stahly, First Churcl 
Nappanee, Ind., born Oct. 30, 1871 
and died Feb. 2. Two daughtei 
and one son survive. 

William Wenger, Eicher Emmai 
uel Church, Wayland, Iowa, died o 
Dec. 22. 


1963 Missionary Folder. A list of a 
General Conference missionaric 
who left North America in 1963 fc 
terms of mission service is noj 
available to individuals and mi 
sionary organizations. Titled "Sery — 
and Bear Witness," the folder ii 
eludes pictures of the outgoing mi 
sionaries. Write the Board of Mi ^ Fi 
sions, 722 Main St., Newton, Ka: in 


Donna Butter to Randy Ratzla, 
both of Bethesda Church, Hende 
son, Neb., on Feb. 1. 

Kathleen Koop to Roger D. Fri 
sen, both of Bethesda Church, He 
derson, Neb., on Nov. 29. 

Tim Rupp, Bethel College Churc 
North Newton, Kan., to Sally Ye 
ger on Dec. 26. 

Joan Ediger, Grace Church, D 
las, Ore., to Melvin Sumpter 
Jan. 11. 

Shirley Mason, Harmony Gro 
Community Chapel, York, Pa., 
James Gerhart, Jr., East Swan 
Church, Quakertown, Pa., on Feb 

Ruth Wiebe, Bethel Church, ]V 
Lake, Minn., and Ronald Kroug 
on Nov. 10. 


James and Shirley Gerhart, J 
will enter voluntary service at Ji 01 in; 
ior Village in Washington, D. C. 

Janet (Mrs. Hugh) Sprunger, mBftl 
sionary at Hwalien, Taiwan, becarjift i 
seriously ill with hepatitis and w 
flown to Taipei. She is respondil 


February 25, 19 



ads a 


tisfactorily to treatment. 

J. Thiessen, who served on the 
:ecutive committee of mcc (Can- 
la) for over ten years recently 
ceived a special vote of apprecia- 
>n for his contribution to mcc. 
liessen will continue to serve on 
e central committee as a repre- 
ntative of Canadian Mennonite 
;lief and Immigration Council. 
Selma Unruh, of Hillsboro, Kan., 
issionary in the Republic of the 
mgo, arrived home February 9. 
■te was serving at the Kandala 
jission, which was totally destroyed 
' rebels in the January uprising. 


Henry Isaac has resigned as pas- 
r of the Lehigh (Kan.) Church ef- 


iar Friend: I often marvel and 
?1 truly thankful for the stimu- 
ion The Mennonite sparks in our 
mes and churches. I observe it 
er and over again. At the same 
le I often silently pray that the 
rsh criticism printed under Let- 
's and much more expressed other- 
se might not cause you to buckle 
d resign, or conform. 
Don't do it. Now that there are 
peful signs, keep pricking our 
nds and consciences. We must 
e ourselves of this impeding bag- 

'. invite readers to read again 
'. Shelly's editorial in the Feb. 11 
•nnonite. When he says, "We are 
>moting obedience to Jesus 
rist," I believe him because I see 
producing that result in my fam- 
and my church. Mrs. D. P. 
iert, Rt. 1, Box 114, Hillsboro, 


the Editor: Since our educa- 
lal institutions are always in 
?d of support, I wonder what 
?ht happen if all The Mennonite 
ders would bombard their sen- 
rs with the idea suggested in 
•ecent Reader's Digest— that in- 
ad of federal support, we be al- 

fective in June. He plans to attend 
the Mennonite Biblical Seminary. 

Peter Retzlaff has resigned as 
pastor of Friedensfeld Church, Tur- 
pin, Okla. He plans to attend Men- 
nonite Biblical Seminary next fall. 

Gideon Yoder has resigned as pas- 
tor of the Burrton (Kan.) Church. 

lowed a tax credit to be given to 
the educational institution of our 
choice. If this were given, in addi- 
tion to the amounts we already 
give, wouldn't it be a great help 
to our educational institutions? 

We appreciate your news section 
very much. Have you ever thought 
of including a small corner each 
week or month giving what bills 
Congress is considering and sugges- 
tions as to what we may do or 
write? (This is done in the Sane 
Newsletter.) For instance, how 
many of us wrote to the few sen- 
ators who were courageous enough 
to vote for the recent McGovern 
Bill which encouraged transition 
from military to civilian spending? 
Elkhart, Ind. 


Dear Mr. Shelly: We are enjoying 
the material in The Mennonite 
very much. And we are looking for- 
ward to the time when you will run 
out of that shiny paper which it 
comes printed on. Ruth and George 
Unger, 31073 Peardonville Road, 
Abbotsford, B. C. 

Dear Editor: The other Sunday 
when I couldn't go to church I lis- 
tened to seven sermons over radio. 
Each one was good. There is a lot 
of solid down-to-earth, comforting, 
encouraging, challenging, warning, 
biblical, gospel teaching and preach- 
ing on tne air. Mrs. P. R. Schroeder, 
Mountain Lake, Minn. 

He will serve an (Old) Mennonite 
congregation in Iowa. 


Topeka (Ind.) Church, on Feb. 2: 
Keith Bobeek, Bill Bontrager, Judy 
Castetter, Richard Lambright and 
Dennis Yoder. 


To the Editor: This is about the 
E. H. Burkhalter letter from India 
(Jan. 21) on the Catholic-Protestant 
schism. He and his coworkers face 
a difficult situation, and I am glad 
to be informed. But does he mean 
that where we have opportunity 
we should give up trying to heal 
this deep gash in the body of 

As a result of Irish and Italian 
immigrations in the last century 
Catholics are strong here in Massa- 
chusetts. They also seem to be open 
to Protestant-Catholic encounter. 
Among my fine experiences in the 
past months has been participation 
in a Protestant-Catholic discussion 
group which meets in homes. Pres- 
ent are lay people from both groups, 
an ordained minister and a Catholic 
priest. We have discussed (1) the 
doctrine of salvation (2) heaven 
and hell and are currently working 
on causes of the Reformation. Our 
differences are often sharp, but they 
are openly expressed in a fine spirit. 
In this part of the world there is 
some dissatisfaction inside the Cath- 
olic Church with various doctrines 
and practices, and there seem to be 
the stirrings of reform. 

As E. H. Burkhalter describes the 
strong opposition of Catholics in 
Jagdeeshpur, perhaps this note of 
hope from Massachusetts should 
also be expressed. Elaine Sommers 
Rich, 75 Westminster Ave., Arling- 
ton, Mass. 


Editor, Richard F. Graber, Moundridge, Kan. 

Service in Haiti 

In the last five months thirty- 
four men served in Mennonite Dis- 
aster Service work in Haiti. This is 
the largest Mennonite Disaster 
Service group that ever served out- 
side of the U.S. border. During this 
time three Mennonite men also 
served in Skopje, Yugoslavia. 

It was my privilege to go to 
Haiti the early part of January to 
observe and help with the work 
there for five days. The first team 
of fourteen men had already com- 
pleted their sixty-day period of 
service and had returned home. The 
twenty men who were still serving 
during my visit were a hard-work- 
ing bunch. Each man had found 
the task that he could do best and 
was putting forth every effort to 
do the most work possible. These 
men worked in two separate areas. 

Since Haiti is perhaps the most 

Mixing cement for new houses in Haiti. 

underprivileged land in the Western 
Hemisphere, it was not easy for 
the men to adjust to the conditions 
that existed there. The food, cli- 
mate, and other circumstances were 
quite different from what the men 
were accustomed. The poverty-strick- 
en conditions were appalling. It 
gave me an uneasy feeling to see 
an old, hungry grandmother beg- 
ging for food and coins while we 
were eating our Haitian food. 

Arlo Raid of Iowa acted as the 
head foreman of the overall group. 
Mrs. Raid served as head cook. An- 
other lady, Mrs. Lengacker, a regis- 
tered nurse, also accompanied her 
husband. These two ladies had to 
rough it through just like the men, 
and were a great asset to the group. 

The men are involved in the con- 
struction of ninety units of family 
dwellings. These dwellings are con- 

structed from cement blocks an 
should be completed by March 
Church World Service is also spoi 
soring five men who help in th 
reconstruction work. 

One of the problems that wi 
need to be worked out after th 
construction is finished is to deciti 
who will live in these dwelling 
The native people who are judge 
to have the greatest need, such a 
the old and sickly, will have prefe 
ence. Those natives who helped th 
mds men will receive preference 
The final selection of the peopl 
who will occupy these dwelling 
will be made by the constructio 
foreman, Arlo Raid, the VS dim 
tor, Orlin Hunsberger, with the hel 
of the Haiti government and th 
mcc personnel. The dwellings wer 
built on lots owned by mcc. 

mds personnel in carrying or 
their service do more than lay block 
or clean up debris. They are als 
a witness for their Lord to the pec 
pie they help. In Haiti was the of 
portunity of witnessing by showin 
love, and training the natives th 
art of construction even though the 
could not speak their language. 

Pastor Ducasse, a minister o 
the Church of God, served as intei 
prefer for the men. He made thes 
significant remarks: "We can se 
joys in our people because of you 
witnessing here. "Even though yoi 
cannot speak the Creole language 
a smile and saying 'Bons Swaaij 
(Good-day) to our people is a wil 
ness of love. The Haitian gir 
working as kitchen help for th 
Mennonites is a convert since you 
people have been here." 

Mennonite Disaster Service is a) 
on-going service. The areas in whicl 
men are able and willing to serv 
seems to be growing. We need to b 
alert to every opportunity of serv 
ice within or without the border 
of our nation. Perhaps a servio 
that mds needs to undertake in th' 
future is a housing project in on< 
of our southern states to help th 
Negro in our own country. 

We feel that the Haiti projec 
has been quite successful but no 
without its problems and mistakS 
We are grateful for the thirty-foil 
men and two ladies who served t 
this unselfish way. We believe tha 
when these people got back hom 
(o (ell (heir experiences, the ehurcl 
will be encouraged. Albert Edigety 

124 February 25, 196 

'alter McCleary 

Will Lift Up Mine Eyes 


He was blind and I wasn't; that is 
how we met. 

We lived on the same street. That 
didn't mean anything, for he was 
at the upper end, I was in one little 
room, third floor back, down at the 
lower end, near the railway. 

I was walking home from work 
around five o'clock, rush hour, and 
I stopped for the red light. He was 
waiting for the light to change. 
There were just the two of us. 

I took his arm. "I'll walk with 
you. I'm going your way." 

I felt his arm stiffen at my touch. 
"Thanks," he said. He was a proud 
I guided him across. 
"Thank you," he said again, and 
moved to go on. 

"We live on the same street," I 
said. I paused, then added, "Let's 
walk together." He took my arm, 
and we struck out together, his 
cane trailing at my side. I was 
lonely too. 

I tried to start some conversa- 
tion, but his replies were mono- 
syllables, a no or a yes. 

Then on a sudden impulse I men- 
tioned, "I play chess, but there are 
few on the street who play." 

He jerked my arm. "Chess-chess," 
he echoed. "Long time since — well 
— I used to, but — ." 

He was walking again, and I felt 
the tension in his arm. 

That was the start of our friend- 
ship. It opened up the road that 
lay ahead for each of us, for we 
were both lonely and both proud. I 
lived at the other end of the street 
and my job was not important. 

It was not easy at first, but as 
the days passed we managed to 
meet each other, in the evenings, 
for the odd game of chess. I called 
for him, and brought him back to 
my room up on the third floor. We 
talked, we played chess in silence, 
we had the odd cup of coffee. 

My respect for him grew, and his 
for me, for we were both good 
chess players. It all came back to 
him, his skill for the game, even 
without his eyes. There he sat, qui- 
etly, before each move fingering 
the board, light fingers moving 
among the pawns, cautiously ex- 

ploring my mind, spread out on 
black and white squares, between 
the two of us— two lonely fellows 
in a great city with a chessboard 
in common. 

He got used to my calling for 
him in my spare hours. Arm in 
arm, during good weather, we 
strolled in the park, sat on a bench, 
listened to kids shouting at their 
play, listened to me talking about 
flower borders, describing them. He 
loved flowers and growing things. 

One day he said, as we sat in the 
sun, "Robert Frost is a great poet." 

I grabbed his hand and shook it, 
for Frost was my favorite. After 
that I read the poems to him as 
we sat together on a park bench. 
He told me his father had been a 
gardener, and his mother had grown 
zinnias. He did not often mention 
the past, but now and then a word 
or two would allow me to piece the 
years together as a pattern. His 
folks were dead; he himself was 
blind — shrapnel in the front lines; 
he lived on his pension. 

We grew together. He was a 
funny fellow in many ways, for he 
had prejudices about people, those 
who talked loudly, those who took 
pity on him, and foreigners. He had 
little use for foreigners; perhaps 
the war and foreign soldiers; but 
there was one other prejudice he 
had, which I could not understand 
— Negroes, black folk: "They ought 
to keep to their own side of the 

I never argued with him, for he 
was from the deep South where 
color is a bar and discrimination 
more than a word. I was content 
to take him just as he was, and I 
told him how grateful I was for 
the things we held in common, and 
thanked him for his friendship. 

He often gripped my arm hard as 
we parted, and I knew he liked me. 

"What do you do it for — what?" 
he would blurt out. "Why chum 
around with a blind man? Haven't 
you got a girl or something to put 
in your evenings?" 

I laughed, and he nodded his head 
as if he agreed it was a great joke. 
I said, "You play chess, you like 
the things I like — and — maybe I 
was lonely." He didn't know the 
half of it. 

Harry had a keen sense of hu- 
mor, and he was never content with 
the obvious — compensation for his 

loss of sight. 

"You've got a funny name," he'd 


"Your old man must have been a 
preacher, calling you after that fel- 
low in the Bible who said, 'Time, 
wait for me.' " He burst out laugh- 
ing, and laughed until people stared 
at us. 

I certainly agreed, for Joshua 
was a bold fellow with his vertical 
dimensions. I did not tell him that 
in my family Bible names were 

I learned a lot from Harry, and 
I loved to think back, how it all 
started with a helping hand, which 
anyone might have offered him, at 
the changing of a light on a cor- 
ner. Now we had in common, chess, 
Frost, and the odd dry humor we 
both loved. 

One day Harry said, "You know 
what I'd like to do, Josh?" I 
watched the animation on his face. 
"I'd like to go fishing, over in 
Sycamore Park." 

I hesitated for a moment. Then 
we set out. 

It was a grand day, birds sing- 
ing, sun shining, a light breeze com- 
ing in from the west. Harry whis- 
tled as we walked arm in arm 
across the city. He was in a great 
mood when we arrived at the park. 
I pulled him up short at the en- 

"What's the matter, hole in the 

"No — but there's a sign on the 

"Sign — what's it say?" 

"Say?" I repeated. "Say? — 'No^— 
no bridge — washed out — keep out.' " 
I wiped the perspiration from my 
forehead ; it was a hot day. 

"Too bad," he muttered. Then he 
brightened. "We'll not let it spoil 
the day. There'll be other days." 

I agreed, and said as we turned 
away, "We can still hope — like good 

He clapped me on the back. 

Next day as we passed along the 
street, the door of a restaurant 
was open, and there was a nice 
homey smell coming out. I felt Har- 
ry's arm tighten. "I'm hungry. Let's 
eat. You know," he added, "all we've 
ever had together has been your 
cups of tea or coffee." He pulled 
me toward the door. 

I refused, and suggested the park 

until dinnertime. "They'll be 
pecting you at your boarding-hou| 
— you didn't let them know." 

But a day or so later we pass| 
by the same restaurant and the ur| 
came back to Harry. 

"You're not going to refuse ill 
this time. I'll pay for it — steak a:| 
onions — or something." He wfl 
grinning all over. 

"No," I stammered, "No. I 

"You're not ashamed of m| 
Don't you want to eat with me?' 

"Nothing like that," I murmurd 
"Nothing like that. But there's) 
sign in the window." 

Harry roared. "Another bridi| 

"Maybe you're right," I said, 
bridge, indeed." 

He knew something was wror| 
for he kept shaking me. "What's j 
say? What's it say?" 

I answered slowly: "For — whij 
people — only." 

I waited. We stood together 
the deserted street, two silent m 
— alone and proud. 

Then, after what seemed like ; 
eternity of silence, "White — whi 
— " Harry said. 

I replied, "I'll go and get yo 

He grabbed my arm hard, a: 
pushed his face close. His oth 
fist was white at the knuckl 
"No! No!" My arm was hurtir 
"No — we are friends. We will ] 
main friends" — he said it slowlj 
"that is, if you will still have 

We walked away, arm in ar 
and Harry kept on talking. "Fun. 
business, this life — me white ai 
you black. My eyes might have 1 
me from a great friendship. E" 
can be a blessing and they can 
be a curse." 

We strolled down the street, ] 
ry with the idea of brotherho 
He was blind, I wasn't; he 
white and I wasn't. We held 
secret of living, we had need 
each other, black and white on ti 
chessboard of destiny. 

YOUTH is sponsored by the Young Peopl 
Union of the General Conference Menno 
Church. Editor, Elvera Baumgartner. 

126 February 25, 19 

e Party and Hootenanny 

ikway Mennonite High School 
s the scene of an ice-party and 
itenanny sponsored by the Twin- 
y Mennonite Youth Fellowship 
anization Saturday, January 4. 
s group seeks to bring together 

youth of the various Mennonite 
rches in Kitchener-Waterloo for 
owship, worship, and fun, and 
(S to foster friendship and better 
lerstanding among the young 
pie and their churches, 
udging from the cheerful banter 
I gay mood of the one hundred 
3 young people who attended, 

aim of the organization was 
1 fulfilled. There was an hour 
so of skating after which the 
up gathered in the school for 
ther hour of singing Canadian 
: songs. Paul Enns ably led this 

jsus Was a Man 

introduction to the March read- 
>' in the Youth Prayer Calendar. 

: following is a quote from 
Winnipeg Tribune January 19, 

The clergymen in this town are 
i busy getting their pictures in 

Called to be His Sewants 

youth prayer calendar 1964 

part of the program accompanied 
by Elmo Miller on the guitar and 
Freeman Roth on the ukulele. Al- 
most all the songs were new to the 
group but they proved ready learn- 
ers and "A Canadian Lad," "En 
Roulant Ma Boule," "Red River 
Valley," and "Jack the Sailor" rang 
out with lusty vigor. 

The hootenanny was ended with 
a hymn and James Reusser, pastor 
of Stirling Avenue Church, directed 
our thoughts to God for a few 
minutes before lunch was served. 
His concern was that our Menno- 
nite young people might be aware 
of the reality of Christ in the whole 
of their lives, in everything they 
attempt, each day, throughout the 
new year. Ed J. Weber, President 

the paper to bother about helping 
people. Why should they visit the 
sick or listen to peoples' troubles 
when they can collect a fat fee 
for making a speech to the ladies' 
club or burying somebody rich? 
The dedicated servant of God is a 
thing of the past; clergymen don't 
want to be bothered." 

Further from the Readers' Di- 
gest: "I am tired," Arnold Bennett 
once said, "of hearing of the eternal 
verities — love, brotherhood, kind- 
ness, Christianity. They are like 
bills of big denominations that you 
may be fortunate enough to carry 
around in your pocket. But suppose 
there is a definite decent task to be 
done and you haven't anything 
about you smaller than an eternal 
verity, what are you going to do 
about it?" 

As we study the Christ of the 
gospels we realize here was One 
who not only talked "big" things 
but One who came "to seek and to 
save that which was lost." Hugo 

Make It a Christian Funeral 114 

A Christian Memorandum .116 

A Mennonite Brethren View of 

Mennonites 117 

News 1 19 

Church Record 123 

Mennonite Men 1 24 

i Will Lift Up Mine Eyes 1 25 

Jesus Was a Man 127 

Editorial 128 


Brotherhood has many doors yet to open. 

Harold Z. Bomberger is pastor of the 
Ch urch of the Brethren, McPherson, Kan. 
His comments on funerals were made to 
his congregation in a sermon on April 
21, 1963, and later appeared in his 
brotherhood's church paper, the Gospel 

Dawn Lennington was a student at 
Wayne State University, Detroit, and a 
member of the Missouri-Synod Lutheran 
Chu ch. Her poem and others were pub- 
lished after her death by "Frontiers," a 
Lutheran student magazine. 

J. H. Quiring, 77 Kelvin St., Winni- 
peg 5, is president of Mennonite Breth- 
ren Bible College. He has also served 
his church as a minister and teacher. 
His article appeared first in the Voice, a 
publication of Mennonite Brethren Bible 
College, and is published here by per- 

Walter McCleary, Box 599, Elmira, 
Ontario, is a free-lance writer. 


Cover, photo by Ernest Rosenfeld; 125, 
art by Kenneth Lywood. 


Editor: Maynard Shelly. Youth editor and 
editorial assistant: Elvera Baumgartner. 
Art director: John Hiebert. Business man- 
ager: Wolter D. Unrau. Circulation sec- 
retary: Marilyn Kaufman, 722 Main St., 
Newton, Kan. 67 ) 1 4 

Consulting editors: Claude F. Boyer, 1 15 
Main Street, Sugarcreek, Ohio; Willard 
Claassen, 722 Main St., Newton, Kan. ; 
J. Herbert Frefz, 602 S. 8 St., Goshen. 
Ind.j Robert D. Suderman, 2226 Park St.. 
Paso Robles, Calif. 


Second Class Postage Paid at North Newton, Kansas. 

"Our mission station was put to flames 
Tuesday evening about 8 : 00 p.m. We 
were surrounded by frenzied young men 
with bows and arrows drawn — others 
brandishing large knives in our faces." This is the report of Harold Graber, 
one of five missionaries at Kandala where church property was burned during 
the January rebellion in Congo's Kwilu province. 

Graber describes the ordeal. "They ripped glasses from our faces and shoes 
from our feet and hacked them to pieces in front of us. At one point they put 
us all in one spot and lit fires all around us. After two hours like this we were 
herded into the dispensary building which they did not burn. The only reason 
we were allowed there was through the intercession of two Christian medical 
workers (they are members of the movement but not through choice)." 

The missionaries waited three days for the rescue planes that finally came on 
January 24. While Mennonite missionaries escaped without loss of life ("The 
Lord alone stayed their hands," said Graber) others were not so fortunate. One 
Baptist missionary and three Catholic priests were killed. 

The rebellion is being led by Pierre Mulele, a former education minister, who 
has visited Moscow and Peking. The civil strife has communist, tribal, and anti- 
Western overtones. Hopes are high that the central Congolese government will 
be able to restore peace and order. Missionaries plan to return to their work. 

But this has been a period of testing. It has tested the courage of our mis- 
sionaries in the Congo. They have braved severe terrors. While all escaped 
personal injury, they and we have suffered some property loss. It has been a 
time of testing for Congolese Christians also. But the most difficult part of the 
ordeal remains. And that is to return and to take up the work again. The 
need for understanding and reconciliation is now greater than ever. 

The news of the Congo rebellion came just as we completed publication of a 
series of four articles on the Congo by Elmer Neufeld (Jan. 7, 14, 21, 28). 
Today as I read these articles again I found so many words that prophesied the 
experiences we have been reporting in the weeks since that time. 

The opening words of the series were: "Africans and Europeans [this includes 
all white men] in the Congo today bear heavy scars from many bitter expe- 
riences." And Neufeld added : "The revolution from slavery to genuine African 
freedom and brotherhood between black and white man is not yet complete." 

We will try to give further information and background on the Congo crisis 
in the weeks to come. Until that time, and even after that time, I can think 
of no better source of information than the four Congo articles in our four Janu- 
ary issues. This is a comprehensive discussion that will aid your understanding 
for years to come. 

In one passage Neufeld discusses the success of the church in finding Christian 
equality with the African. He says, "Whether or not we have a strong mature 
relation in spirit remains in large part yet to be seen." Indeed, it does. 

We have evaded the Great Commission by being indirectly involved in evangelism. 

"Go therefore and make disciples 
of all nations, baptizing them in the 
name of the Father and of the Son 
and the Holy Spirit (Matt. 28:19; 
cf. Mark 16:15; Luke 24:47, 48; Acts 
1:8). These words of Jesus Christ 
contain His most urgent will for 
the members of His kingdom. His 
kingdom includes the Mennonite 
church, and it includes you and me. 

Jesus spoke these words to His 
disciples. Christ was their Lord. A 
lord is someone whom we seek to 
obey. If we do not, then he is not 
our lord. 

These words of Christ are His 
last words on earth. As Christ and 
His disciples were walking out to 
the Mount Olivet Jesus knew that 
He had opportunity for only one 
last message before His physical de- 
parture. What would it be? 

If you and I knew that we were 
leaving this earth today and had 
opportunity for only one last state- 
ment to our children and loved ones, 
it would be something that we con- 
sidered most important. These last 
words of parents and loved ones 
are usually longest in memory and 
the most fearlessly and obediently 
fulfilled. Should this not be true 
of Christ's last words? 

The great commission of Jesus 
Christ was given in the imperative 
mood, especially the two key words: 
teach and preach. Jesus might have 
chosen other degrees of urgency. 
He used the imperative mood. This 
has the strength of command. 

When I was a boy on the farm, 
one of my favorite radio programs 
came on about the time that my fa- 
ther would want me to go do the 
chores. As I sat glued to the radio 
he would start out by saying, "If 
you would go now, you would be 
done before it gets dark." My an- 
swer was, "Pretty soon." 

In a stronger mood he would say, 

"I really wish you would go, now." 
I knew that as long as my father 
remained in this mood, I didn't have 
anything to worry about; he wasn't 
really serious yet. 

But when he changed into the im- 
perative mood, I knew that he was 
serious; he didn't mean tomorrow 
or pretty soon, he meant right now. 
An imperative of my earthly father 
could not be ignored; how much 
less a divine imperative! 

We must note the content of 
this imperative of Christ. Various 
words are used in these verses but 
they all point to one central con- 
cern. In Matthew 28 "make disci- 
ples" of all nations is the proper 
original meaning of the word 
"teach." In Mark 16, the command 
is to preach the evangelion — the gos- 
pel, the good news of Christ. Luke 
24 commands to preach repentance 
and forgiveness in Christ's name. 
In Acts 1: "You shall be my wit- 

The central concern is evange- 
lism, making disciples, making be- 
lievers of nonbelievers. It is Christ's 
urgent will that all men be saved. 
It is Christ's urgent will that all 
His disciples be evangelizers. This 
includes the Mennonite church, the 
General Conference Mennonite 
Church; it includes me, it includes 

The Great Commission Evaded 

Our churches cannot be content 
with being "the conscience of so- 
ciety." This is essential but not 
enough. Our chief task is evange- 

A recent study of family names 
within the General Conference Men- 
nonite Church reveals that over 
ninety percent of all names are 
those which we brought with us 
from the "old country." 

For four centuries the rate of 
growth of the Mennonite church 
has been painfully slow. According 
to the annual statistical reports, 
the rate of growth in the General 
Conference Mennonite Church to- 
day is no faster. 

While there are many factors in- 

volved, we cannot help but believe 
that the great commission of our 
Lord has been evaded. How? It is 
my observation that in the recent 
years we have evaded the great 
commission by being indirectly in 
volved in evangelism. 

We read the great commission 
and we believe that it is Christ's 
will for us. I have never heard one 
Mennonite say that he believes evan- 
gelism is wrong. If asked, I believe 
most of our people would say they 
are indirectly involved in evange 

The farmer would say, "I am a 
thrifty farmer and help support the 

The student says, "I am acquir- 
ing a good, broad foundation so 
that some day I can be a better 
witness for Christ." 

The teacher says, "I am teaching 
my students to prepare themselves FJ 
to go out and win people to Christ." 

The minister says, "I preach the 
gospel of redemption in church 
most every Sunday." 

The problem? Everyone is indi- 
rectly involved. 

In early summer, the farmers in 
Kansas begin working furiously 
making preparations for the wheat 
harvest. There is a great scramble 
on every farm as they seek to re 
pair grain trucks, the wheat bins 
and combines. The women buy gro 
ceries, bake, and freeze in prepara 
tion for the days when everyone 
will be harvesting the wheat. And 
when the wheat is ripe, not one 
minute later, the combines are 
taken into the fields. The farmers 
and their families work around the 
clock to gather in the grain before 
it shatters or hails out. 

Our spiritual harvest suffers be 
cause we do not have enough Chris- 
tians operating the combines. Di- 
rect involvement is each Christian's 

Tlve Great Commission Fulfilled 

We will need to get away from 
the low overhanging cloud of ex- 
clusiveness behind which we have 

hi n 

[3! fii 

Kffi e 

31 OH 


:i to 


ize t! 


f d 

be fc 



Mr ]] 

! I 


March 3, 1964 

Peter J. Neufeld 

been hiding. Our policy must be 
changed from evasion to invasion. 
The first generation Anabaptists 
were evangelistic. The second gen- 
eration began retreating to outly- 
ing areas because of persecution. 
Eventually they became industrious 
but quiet farmers. Indirectly and 
perhaps directly they taught their 
children not to witness for their 
faith. We today teach our children 
mot to lie or steal. We teach them 
by our attitudes and actions to be 
igood children. It is time that we 
begin with our children, by our 
words and deeds to teach them that 
the great commission must be taken 

We tend to be apologetic about 
our faith because we hold some 
minority doctrines. We need to re- 
alize that our basic beliefs are im- 
portant for others also. For exam- 
ple, the doctrine of "love in all 
things" is the only answer for a 
blindly-floundering world. 

We desire to become a respectable 
church. We want to be a church- 
type church. We want to be con- 
sidered rational, intellectual, and 
"in the main stream." We do not 
want to be considered radical and 
certainly not fanatical. This was 
not true of the growing early Chris- 
tian church nor of the Anabaptist 
Brethren. We must become willing 
to be fools for Christ. 

We say our motivation for evan- 
gelism should be love. This is true. 
Without love we cannot win people 
to Christ. But we have a tendency 
to sit around and wait for love to 
give us such a push that we cannot 
avoid being evangelistic. This will 
never happen. 

True, we do need a push, perhaps 
by conference leaders — even if this 
means organized programs of evan- 
gelism. We need to be pushed by 
our own initiative. Finally we need 
! to be pushed by the command of 
Christ. We need to evangelize be- 
cause Christ considered it to be im- 
portant. He is our Lord and He 
commands: "Make disciples of all 





Tomorrow's Church 

Walter Gering 


le ret 
!;ast n 

A Conference Sunday 

Message from 

the Conference President 

Six young people speeding down 
the road in an old Ford jalopy — 
flushed with the eager exictement of 
youth, vibrant with the energy of 
teenagers, and shouting with enthu- 
siasm they literally leap to their 
feet as they pass the swiftly mov- 
ing oncoming traffic. Not a hand is 
on the wheel; all are raised into 
the air waiting to see who will 
chicken out first and grab the con- 
trols. Above in large, blocked letters 
are the words: The Mennonite. 

The Mennonite! Can it be that 
these young people are Mennonites? 
Is this the editor's way of trying 
to shake us out of our compla- 
cency? To make us think? Is this 
what Mennonite youth is like — 
speeding down the highway with no 

hands at the controls? Can you pic- 
ture your own son or daughter in 
that jalopy? 

To carry this probing a bit far- 
ther — is this a legitimate portrayal 
of modern youth in our country? 
And how does our Mennonite youth 
compare with the average teen- 
ager of our day? 

The cover page is a haunting 
spirit. Why did the editor put this 
picture on the cover of our Confer- 
ence paper? What was he trying to 
say? May it not well be a disturb- 
ing challenge to think seriously 
concerning the work of our Confer- 
ence and its future as it is repre- 
sented in our youth? 

Never in the history of our Con- 
ference have there been as many 

young people within our ranks as 
at the present time. The future is 
even more challenging. The Amer 
ica of today is a nation of young 
people; the average is less than thir 
ty. National figures indicate within 
the next six years the fifteen to 
twenty-four age group will account 
for forty percent of the population 
While grade school population is 
expected to rise eleven percent and 
high school nineteen percent the 
college age level is expected to rise 
fifty-five percent by 1970. This ris 
ing tide of youth will be evident in 
the ranks of the General Confer 
ence as well. 

Who are these young people? Are 
they the youth of this cover page? 
What do they represent in terms of 


March 3, 1964 

attitudes, convictions, and charac- 
ter? What effect will they have 
upon the life of our Conference in 
ithe days ahead? They are the ones 
who will be holding the offices, pay- 
ing the bills, and planning the pro- 

Merton P. Strommen, Director of 
Lutheran Youth Research recently 
completed a four year survey of 
Lutheran youth. Some of the facts 
ifrom that survey may be of inter- 
est to us. One out of two indicated 
that they worried about a lack of 
spiritual interest in their family. 

At the same time they are far 
more disturbed over family discord 
(than the parents realized. Values 
which youth ranked highest in their 
'thinking were in the following or- 
Ider: social acceptance, good health, 
religion. Half of the group indi- 
cated that they attended Sunday 
school regularly, three-fourths at- 
tended church weekly or more, while 
ithe remaining one-fourth attend at 
(least monthly. From the survey it 
became clear that lack of communi- 
cation and mutual understanding in 
the home troubles Lutheran youth 

A survey of General Conference 
Mennonite youth is being taken by 
our Conference's Committee on 
Youth Work. It will be a revealing 
experience. In fact, it could become 
a most sobering and challenging 
project as we consider the future 
work of our Conference. 

Stewardship of Youth 

What kind of stewards will the 
youth of today be tomorrow? What 
sense of values are we giving them 
today? It has been estimated that by 
1970 the average family in the Unit- 
ed States will enjoy a spendable in- 
come of more than $8,000 — a rise 
of more than $1,100 over the pres- 
ent. What kind of stewardship will 
today's youth manifest as they 
emerge into adulthood? Students of 
our economy tell us that people to- 
iday are taking home more money 
each week than ever before. Com- 
parative studies show that the pro- 
portion spent for marginal things 
which deal with personal comforts 
of life, is rising steadily. The amount 
jlaid away in personal savings to 
i assure a sense of security is rising 


This is today's picture. What 
about our Conference stewardship 
tomorrow? Jesus had something 
specific to say to the young men in 
the Sermon on the Mount. What are 
we saying to the youth of today? 
What stewardship values are they 
gleaning from us for tomorrow? 

What kind of family life will 
characterize our Conference tomor- 
row? We can expect a phenomenal 
rise in the number of families es- 
tablished by 1970. More than seven 
million students will be in college, 
many of them married and begin- 
ning their own homes. Others in this 
age bracket will be engaged in 
maintaining their own livelihood. 
All of them are going to be con- 
fronted with the pressure of a world 
and age which makes the establish- 
ment of a devoted, Christian home 
increasingly difficult. Our General 
Conference youth is a part of that 
stream. What kind of family life 
will they represent as they seek to 
cope with life? Will our General 
Conference be known tomorrow as 
one of strong, lifelong Christian 
ties; a model for the rest of the 
world to emulate? The answer to 
that lies not with them so much 
as it does with us today. The homes 
of tomorrow are being molded to- 

What will be the relationship to- 
ward the church and its program? 
Sargent Shriver, Director of the 
Peace Corps, when asked about the 
response of young people to the call 
of volunteers stated that the num- 
ber of applicants has been rising 
steadily each year. While the first 
year found some 14,000 applicants 
the coming year may see 75,000 ap- 
plying for service. Of special inter- 
est was his reply as to the effect of 
service upon those who have com- 
pleted their term. "They really want 
to do something," he said, "that you 
might call a constructive life rath- 
er than just a life of personal en- 

What about our Mennonite youth 
and its attitude toward life in the 
days ahead? Will they seek ways 
of living constructive, self-giving 
lives of service? Is this the kind of 
devotion to the cause of Christ 
which we, by our example, are help- 

ing to mold within them? If their 
devotion to the church and its pro- 
gram is patterned and molded by 
ours, what kind of a Conference 
will we have tomorrow? 

A Christian Witness Tomorrow 

What about the witness of our 
Conference tomorrow? Population 
explosion studies are the order of 
the day. All indications are that far 
the greatest gains in the next forty 
years are to be among the non- 
Christian peoples of the world. 
Asia, for example, may well in- 
crease its population by 180 percent 
in this period. Opportunities for pro- 
claiming the good news of salva- 
tion in Christ are expanding. Masses 
of non-Christian peoples shall in- 
creasingly challenge the church of 
Jesus Christ. What will be the wit- 
ness of our Conference to those for 
whom Christ died? 

The cover page with its exuber- 
ant youth speeding down the high- 
way with no hand upon the controls 
keep reappearing. This is the world 
of tomorrow growing up today! 
General Conference youth of today 
is the General Conference of tomor- 
row. What are we doing to mold at- 
titudes and convictions which will 
make for a dynamic, Christian wit- 
ness tomorrow? How much is to- 
morrow's witness worth to us today? 

Billy Graham in a message stat- 
ed: "Youth of today lives in an in- 
secure world. They do not need 
judgment passed upon them or 
scathing fingers of condemnation 
pointed at them. They need loving 
guidance." Where shall they get 
this love and guidance? 

Conference Sunday is another op- 
portunity for us to dedicate our- 
selves and our resources to a sin- 
cere participation in the program 
of preparing and guiding today's 
youth for adulthood tomorrow. The 
rising tide of youth in our churches 
is one of the priceless treasures 
which cannot be measured in terms 
of human values. Christ died that 
these might have life and that they 
might have it abundantly. Ours is 
the privilege of cooperating with 
Him in bringing them to this abun- 
dant life. The time to do that is 
now, while they are being molded 
for tomorrow. 

THE MENNONITE seeks to witness, teach, and build the Christian fellowship within the context of Christian love and freedom. It is published weekly except 
biweekly during July and August at North Newton, Kansas, by the Board of Education and Publication of the General Conference Mennonite Church. Second 
class postage paid at North Newton, Kansas. Subscriptions $3.50 per'year; foreign $4.00. Send payments and change of address to 720 Main Street, Newton, 
Kansas; all other correspondence to Maynard Shelly, Editor, 722 Main Street, Newton, Kansas. Postmaster: Send form 3579 to 720 Main Street, Newton, Kansas. 


Early Registration Needed for 
1965 General Conference 

General Conference time is more 
than a year away, but plans must 
be made soon. The triennial session 
of the General Conference Menno- 
nite Church is scheduled for July 
10 to 16, 1965. Site of the meeting 
will be the ymca conference camp 
near Estes Park, Colo. 

The planning committee headed 
by Erwin C. Goering, North New- 
ton, Kan., is calling for registra- 
tions six months in advance of the 
conference. This means that dele- 
gates and others attending the con- 
ference must have their plans made 
by the end of this year. 

Cost for the seven-day conference 
will be $7.50 per day for adults and 
$5.50 per day for children staying 
with their parents. These rates in- 
clude meals, linens, and use of fa- 
cilities except for a few recreation- 
al items. Young people staying in 

dormitories can be accommodated 
at $6.50 per day. 

Walter Gering, Elkhart, Ind., 
president of the General Confer- 
ence, will open the thirty-seventh 
triennial sessions on Saturday, July 
10, 1965. Highlight of the business 
and fellowship meetings will be a 
series of lectures by an outstanding 
Christian leader whose name will 
be announced shortly. 

"Stand fast, strive together for 
the faith," an idea taken from 
Philippians 1:27, will be the theme 
for the meetings. Program plan- 
ning has been under the direction 
of Eldon Graber, Bluffton, Ohio, 
chairman of the program commit- 
tee, assisted by Henry P. Epp, St. 
Catharines, Ont, and Harry Yoder, 

The ymca conference camp stands 
on the eastern border of the Rocky 

Mountain National Park. The 410 
square mile park features a high 
and scenic mountainous terrain with 
elevations from 7,640 to 14,256 feet 
Perpetual snows mantle the high- 
est summits and valley walls. Small 
glaciers still exist at the heads of 
sheltered gorges. Tundra, uncom- 
mon outside the Arctic Circle, ap 
pears at the highest levels. 

The camp itself is five miles south 
of the town of Estes Park, and 
seventy miles north of Denver. 

Host for the conference session is 
the Western District Conference. 
The district has chosen the Colorado 
site as one that will provide an at- 
mosphere for spiritual inspiration, 
fellowship, and work. An attend- 
ance of two thousand or more is 

Among the facilities in the park 
are three auditoriums seating from 

YMCA conference camp near Estes Park, Colorado 




! V 

le toi 



300 to 3,500 people. Four dining 
rooms can feed 1,500 people at one 
time. A picnic shelter with com- 
plete cooking facilities can accom- 
modate 500 people. Health services, 
infirmary, post office, and general 
store are also available. A chil- 
dren's morning and afternoon pro- 
gram will be available. The camp 
is staffed by college men and wom- 
en, many of whom are leaders of 
campus Christian organizations. 

The camp management will as- 
sign guests and delegates to one of 
a number of lodges, dormitories, or 
cabins according to the size of fam- 
ily or group. More luxurious accom- 
modations are available in the 
camp's Alpen Inn at prices slightly 
higher than those quoted above. 

Reservations for use of the camp 
must be paid for the entire week. 
The rates are conference rates and 
cannot be altered for anyone. 

No camping or trailer house fa- 
cilities are available in the ymca 
conference camp. Four campgrounds 
in Rocky Mountain National Park 
are within driving distance. A fifth 
camp is being developed. These are 
open to tents and trailers. 

No advance reservations can be 
made for space in these camping 
sites which are operated on a first- 
come, first-served basis. Camping 
permits are free. The only charge 
is a park entrance fee of about one 
dollar. Since July is the height of 
the tourist season, camp sites are in 
heavy demand. 

The four camp sites presently 
available are Glacier Basin, Aspen- 
glen, Longs Peak, and Endovalley. 
They are from eight to thirteen 
miles from the ymca conference 
camp. The sites have fireplaces, ta- 
bles, sanitary facilities, and water. 
They have no electricity and no 
water or sewer connections. 

The town of Estes Park has two 
trailer camps (at commercial rates), 
some room for tents, and a goodly 
number of hotels, lodges, motels, 
and cottages. Rates in the latter are 
generally higher than the confer- 
ence rates at the ymca conference 
camp. The only advantage here 
would be for those who cannot stay 
for the full week or for large fam- 
ilies. Persons wanting to stay in the 
.town will need to make their own 
reservations. Information on ac- 
commodations in the town of Estes 
Park is available on request from 
the Chamber of Commerce, Box 480, 

Estes Park, Colo. 

A charge of $2.00 per person per 
week or $1.00 per day will be made 
for the use of the conference 
grounds for those lodging outside 
the ymca conference camps. Meals 
can be furnished for those who reg- 
ister in advance. 

Major items on the 1965 program 
are as follows: 

Saturday, July 10. 1:30 p.m., reg- 
istration; 7:30 p.m. opening service. 

Sunday, July 11. 9:00 a.m., con- 
ference sermon and discussion 
groups; 1:30 p.m., Schowalter Me- 
morial Address; 7:30 p.m., memo- 
rial and communion service. 

Monday, July 12. 9:00 a.m., execu- 
tive committee; 1:30 p.m., Board of 
Business Administration and dis- 
cussion groups; 7:30 p.m., confer- 
ence lecture. 

Tuesday, July 13. 9:00 a.m., Board 
of Missions and discussion groups; 
1:30 p.m. meetings of Mennonite 
Men, Women's Missionary Associa- 
tion, and Young People's Union; 
7:30 p.m., mission program. 

Wednesday, July Ik- 9:00 a.m., 
mission speaker and executive com- 
mittee business; 1:30 p.m., tours; 
7:30 p.m., youth program. 

Thursday, July 15. 9:00 a.m., 
Board of Education and Publication 
and discussion groups; 1:30 p.m., 
Mennonite Seminary; 7:30 p.m., 
Board of Education and Publication. 

Friday, July 16. 9:00 a.m., Board 
of Christian Service and discussion 
groups; 1:30 p.m. conference lec- 
ture and closing business session; 
7:30 p.m. Christian service pro- 

Further details on program will 
be announced later. Materials need- 
ed for registration will be sent to 
General Conference congregations 
in the fall. 


Mennonite Men of the Pacific Dis- 
trict are offering a Christian Serv- 
ice Scholarship of $500 for 1964. This 
scholarship program has been oper- 
ated by the District's Mennonite 
Men for three years. 

The 1964 scholarship "will be 
available to a qualified student pre- 
paring for either ministerial, edu- 
cational, or medical missionary 
service supported and approved by 
the Board of Missions, General Con- 
ference Mennonite Church. Any sen- 
ior, graduate, seminary, or medical 

student now enrolled in an accredit- 
ed college or university planning 
for a life of full-time Christian 
service is eligible to apply. . . . The 
applicant must be a member of the 
Pacific District Conference." 

Applications may be secured 
from: Scholarship Committee, Alvin 
L. Funk, Chairman; P. O. Box 304, 
Aberdeen, Idaho. Applications need 
to be submitted to the Scholarship 
Committee on or before March 15. 


After three years on Crete, mcc 
will have to pull out this summer 
unless volunteers step forward to 
teach mechanics and electricity at 
the Klaus-Richard vocational school. 

Two Paxmen are needed imme- 
diately if mcc is to stay on Crete. 
The Klaus-Richard School requires 
college men with teaching aptitudes 
and skills suited for the vocational 
training of Greek boys. These two 
men would sail to Europe in May, 
and, after a period of language 
study, would proceed to Crete in 
time to begin teaching in Septem- 

The relationship of the Greek Or- 
thodox and Protestant churches is 
much more cordial on Crete than 
it is on the mainland of Greece. 
mcc became involved on this island 
through the invitation of a Greek 
bishop who was farsighted in es- 
timating the good that would come 
from the project. 

In 1961 Richard Kauffman, Mid- 
dlebury, Ind., and Klaus Froese, 
Uetersen, Germany, hastened to 
Kastelli, a Greek Orthodox commu- 
nity in western Crete, to implement 
Bishop Irineos' plan to teach vil- 
lage boys vocational trades. The 
Klaus-Richard School is a technical 
school where boys gain experience 
in basic mechanical and electrical 

Kauffman terminated in 1963, 
leaving Klaus Froese, who extended 
his assignment one year, to almost 
single-handedly pilot the program 
through the current school year. 
Froese is a German volunteer who 
has worked earlier with other Pax- 
men in Austria and Greece. 

The project will be closed this 
summer unless there is a response 
from college men or college gradu- 
ates immediately. Write to mcc, Ak- 
ron, Pa., for further information. 




Ministers of the Pacific District 
Conference studied the relevance of 
Anabaptism for the twentieth cen- 
tury in their annual meeting at Bar- 
low, Oregon. Leaders of the two-day 
meeting in January were Noble V. 
Sack, Portland, Ore.; Roland Goer- 
ing, Reedley, Calif.; Albert Epp, 
Downey, Calif.; David Habegger, 
Upland, Calif.; and H. A. Fast, 
Newton, Kan. 

Sack noted that the Anabaptist 
chapter in Mennonite history is one 
of the most challenging in all Chris- 
tendom. What the original reforma- 
tion had attempted to do and failed, 
the Anabaptists carried out. They 
believed that where Jesus walked, 
they by grace could follow. 

Epp called on Mennonites of to- 
day to follow in the steps of the 
Anabaptists. This calls for evange- 
lism, nurture, mutual aid, holy liv- 
ing, and brotherly love. 

The ministers agreed that peace- 
making and reconciliation are not 
something apart from the gospel or 
something only for crucial times in 
human relations. It is an insepa- 
rable part of the gospel and true 


"The Congolese Army is still uncer- 
tain about how it can tackle the 
five-week-old rebellion that has dev- 
astated a third of the [Kwilu] 
province," states a New York Times 
release of February 16. This is the 
province in which a bow-and-arrow 
revolt led by Pierre Mulele, a for- 
mer government officer with com- 
munist ties, led to the evacuation 
of Mennonite and other American 
and European missionaries. 

Rebel raids continue to spread 
even in the face of government sol- 
diers establishing a base of opera- 
tion in Kikwit, the provincial cap- 
ital. While early phases of the re- 
volt showed organization and pur- 
pose, it now appears that more dis- 
organized local gangs are taking 
advantage of the situation to loot 
and burn, and that this destruction 
is now out of Mulele's control. Reb- 
el bow-and-arrow attacks have been 
repulsed at Kikwit, Gungu, and Idi- 
ofa with gun fire, killing hundreds. 
Meanwhile the Congolese soldiers 
in Kwilu live by taking food from 
the people and have no communi- 
cation with people in the bush. As a 

result there is no definite course of 
action, and missionary plans re- 
main unsettled. 

Congo Inland Mission workers are 
now at the following places: Loyal 
Schmidts — hospital at Tshikapa; 
Lodema Short and Mary Epp — with 
Lois Slagle, Mutena; Betty Quiring 
and Elda Hiebert — with Tina Quir- 
ing, Tshikapa; Earl Roths, Ellis 
Gerbers, and Sam Entzes — I. B. 
building, Kalonda; Harold Grabers 
— Luluabourg; Peter Bullers, Mrs. 
Arnold Nickel and children, Bertha 
Miller, Mrs. Ben Eidse and children 
— Leopoldville; Charles Sprungers — 
with Thomas Bechtel at Leopold- 
ville; Harvey Barkmans — on the 
way home to Canada; Selma Unruh 
— at home in Hillsboro; Arnold 
Nickel — Leopoldville, probably go- 
ing to the Kimpese medical train- 
ing school; Ben Eidse — Camaxilo, 
Angola, with seminary students. 

The Congo Inland Mission execu- 
tive committee met February 18 in 
Chicago to study the situation. Ex- 
ecutive secretary Reuben Short will 
be visiting the Congo field some- 
time in 1964. 


The Kansas City (General Confer- 
ence) Church and the Grace Church 
(Old) Mennonite voted in December 
to merge the two churches into one. 
Both congregations felt a need for 
closer working relationships. Since 
they are both small a merger would 
eliminate duplicating efforts and 
would mean a conservation of time 
and money. The combined congre- 
gations would also have a more 
effective influence in the Kansas 
City area. 

The congregation will meet in the 
present building used by the Kansas 
City Church on Rainbow Boulevard. 
Stanley Bohn will continue to serve 
as full time pastor, and Lowell 
Nissley will serve as part time di- 
rector of Christian education. They 
will be serving in their capacities 
for a term of one year. 

The church voted to seek affilia- 
tion with both the South Central 
Mennonite Conference and the West- 
ern District Mennonite Conference 
as well as the General Conference. 
Both Conferences are working with 
the congregation in planning the 
detailed arrangements. 

Formal merger ceremonies were 
held on March 1. Milo Kauffman, 

representing the South Central 
Conference spoke in the afternoon 
on "A Charge to a Merged Congre- 
gation." Arnold Funk, representing 
the Western District Conference, 
spoke at the morning service. A 
fellowship dinner was held at noon 


The annual Bible lectures at Bethel 
College endowed in 1951 by the late 
J. E. Hartzler, will be given on 
March 15-18. The lecturer is the 
G. Henton Darries of Regent's Park 
College, the University of Oxford 
He is well known as a lecturer in 
British universities and has been 
the Secretary of the Society for Old 
Testament Study, an international 
organization, for seventeen years 
The lectures will be under the gen 
eral heading "Understanding and 
Teaching the Old Testament." 



The executive committee of the 
Mennonite Medical Association met 
on January 19 at Goshen, Ind., to 
plan for its 1964 annual convention 
According to Kenneth Heatwole, 
president, this year's convention 
will be held at Spruce Lake Retreat 
Canadensis, Pa., June 26-28. 

Special speaker for the three-day 
retreat will be Granger Westberg 
well-known authority in the field of 
religion and health. Westberg is 
an ordained minister who has had a 
significant career teaching in the 
nursing school of Augustana Hos- 
pital in Chicago and, more recently, 
as associate professor of religion «rai 
and health at the University of CM 
cago Medical and Divinity Schools. 

Mennonite doctors, dentists, and 
medical students are urged to plan 
to attend this three-day conclave. 
Further details will be released ^ 


Bethel College students raised $4,000 
on a work day last October. These 
funds are being used to expand the 
snack bar and renovate the exist 
ing student union room in the base 
ment of Memorial Hall. 

Work began during the Christ- 
mas vacation. Development is be- 
ing directed by a committee repre- 
senting the students, the faculty, 
the administration, and the student 

The architectural plans were de- 


March 3, 1964 

■in \ 




id si 

6 b 








signed by Willis W. Chambers of 
Wichita. According to these plans 
two walls are being removed and 
the ceiling lowered in the snack 
bar. The existing fireplace and book- 
store entrances are being re-de- 
signed with new paneling and stone 
aggregate. A lounge area around the 
fireplace will be set off by greenery 
planters from the recreation area. 
New suspended light fixtures and 
additional tables and chairs will 
also be installed. A new sound sys- 
tem will be installed sometime this 
winter to provide background music. 


The first consignment of Scriptures 
officially permitted to be imported 
into Spain by the British and For- 
eign Bible Society under the present 
government has arrived in Madrid. 
The consignment includes about 
2,000 Bibles and 4,000 New Testa- 
ments, Bible Society officials said, 
and it is hoped that permission to 
import many more will be granted. 
The present number is considered 
inadequate to meet the requirements 
of the Protestant community in 

In 1940 the Madrid office of the 
British and Foreign Bible Society 
had some 110,000 copies of the Scrip- 
tures, but these and other religious 
books belonging to the society were 
confiscated and destroyed. Don Jose 
Flores, the representative of the 
society in Madrid, has reported that 
he had recently had talks with of- 
ficials of the Ministry of Informa- 
tion, who assured him of their co- 


The 1963-64 survey of General Con- 
ference Mennonite students attend- 
ing schools of higher education has 
been completed by the Conference 
Student Services Committee. The 
following student statistics are 
based on reports returned from 
seventy-seven percent of the 337 
congregations contacted, represent- 
ing eighty-seven percent of the Con- 
ference membership. The survey 
shows that: 

Nine hundred and two undergrad- 
uates attend non-Conference schools, 
as compared to 659 undergraduates 
in Conference-related schools. 

Of 267 graduate students, thirty- 
nine are attending medical schools, 
'eight are attending a non-Confer- 
ence seminary, forty are attending 

DALE SHIFFKE, A BLUFFTON (OHIO) COLLEGE senior art student recently devised a 
method of cutting tiles using part of an automobile exhaust pipe and an old 
auto valve. Dale (who also does sculpturing) was making a large coffee table 
whose surface was to be made up of several hundred round ceramic tiles. So he 
improvised a stamping cutter made from a four-inch section of automobile ex- 
haust pipe. To eject the tile from the cutter, he used an old valve that fitted 
snugly in the pipe, with a small piece of wood fastened to the valve to act as 
separator between the clay and valve. An exhaust pipe such as this can be used 
for making other shapes by bending or beating the pipe. The invention was 
described in the January, 1964 issue of "Ceramics Monthly." 

a Conference-related seminary, and 
the remaining 180 are pursuing 
various fields of graduate study. 
There are 181 nursing students, 

130 in non-Conference schools and 
fifty-one in Conf erence-r elated 

One hundred and eighty-six stu- 


dents are attending Bible institutes, 
107 at non-Conference schools and 
seventy-nine at Conference-related 

One hundred and one students are 
attending trade schools. 

One hundred and fifty-three Can- 
adian students are enrolled in Con- 
ference-related high schools. 

There are a total of 1,467 General 
Conference students in non-Confer- 
ence schools of higher education, 
and a total of 982 students in Con- 
ference-related schools. 

Conference-related schools have 
General Conference students attend- 
ing as follows: Bethel College 370, 
Bluffton College, 147, Canadian 
Mennonite Bible College eighty-five, 
Freeman Junior College fifty-seven, 
Mennonite Biblical Seminary forty, 
Bethel Deaconess School of Nurs- 
ing forty-one, Mennonite Hospital 
School of Nursing ten, United Men- 
nonite Educational Institute (no fig- 
ure available), Mennonite Collegiate 
Institute fifty, Mennonite Educa- 
tional Institute twenty-five, Ros- 
thern Junior College seventy-eight, 
Bethel Bible Institute twenty-five, 
Elim Bible School twenty-one, Men- 
no Bible Institute eleven, Swift Cur- 
rent Bible Institute twenty-two. 

General Conference Mennonite 
students in both non-Conference and 
Conference-related schools total 
2,449, and represent the following 
districts and conferences: Canadian 
Conference 849, Central District 336, 
Eastern District 110, Northern Dis- 
trict 272, Pacific District 141, and 
Western District 741. 

The Student Services Committee 
urges church members to keep in 
touch with student members who 
are away at schools. Students at 
non-Conference schools should be 
receiving weekly church bulletins, 
annual congregational reports, per- 
sonal letters and visits, and should 
be encouraged in Christian growth 
and campus witness. 


Cornie G. Rempel and Paul Long- 
acre have been named into full 
membership of the Associated Men- 
nonite Biblical Seminaries Curricu- 
lum Committee for the spring se- 
mester of 1964. Rempel is president 
of the student body at Elkhart and 
Longacre is president of the Go- 
shen student organization. Student 
concerns will be channeled through 

these representatives to assist the 
committee in both short-range and 
long-range curriculum planning. 
Other members of the joint cur- 
riculum committee are: S. F. Pan- 
nabecker, chairman, Ross T. Ben- 
der, John Howard Yoder, and Ice- 
land Harder. 

Five new students have enrolled 
in Mennonite Biblical Seminary for 
the second semester of the school 
year which began January 27. 
Bernard Thiessen of Japan, and Abe 
Rempel and Anne Neufeld from 
Mexico are missionaries who are 
taking up seminary study while on 
furlough. Gene White and Stephen 
Whitehead are new part time stu- 
dents who are commuting from the 
local area. Total enrollment at mbs 
is fifty-four students of which forty- 
three are taking full time class 


A five-year survey on the cost of 
processing and packing relief sup- 
plies at the four Mcc-owned cloth- 
ing centers shows that the average 
cost per pound has decreased. 

In spite of salary and price in- 
creases for packing supplies since 
1961, it is remarkable that the aver- 
age cost per pound has gone down- 
ward from 6.65 in 1961 to 5.58 in 
1962 to 5.11 in 1963. 

mcc material aid director, John 
Hosteller, believes that efforts must 
be made to further reduce the cost. 
His goal is to bring the expenses 
below five cents per pound. 


A questionnaire sent to returning 
Peace Corps volunteers shows that 
Peace Corps experience is influenc- 
ing young people to enter service 
vocations at home and overseas, 
and to secure further education as 
preparation for service. For exam- 
ple, of those volunteers who served 
as Peace Corps teachers, only thir- 
teen percent had taught previously; 
on return, twenty-five percent 
planned to make teaching a career. 

The Peace Corps Office of the Na- 
tional Council of Churches, which 
conducted the questionnaire, also 
notes that it is frequently visited 
by young people considering both 
Peace Corps and mission service. 
Their main concern seems to be find- 
ing the spot where their particular 

skills and talents can best be used. 
The Peace Corps Office points out 
that older people have tended to 
choose Peace Corps because there 
have been fewer openings in church 
missions for retired people. 


Franklin and Anna Laemmlen, 
Reedley, Calif., tap teachers in new- 
ly independent Kenya, thus describe 
several of their varied activities: 
"Today I had one of the most in- 
teresting experiences I've had since 
we arrived in this beautiful land 
over a year ago. I was asked to 
assist in judging a local African ran 


Housing Development which has 
been under the direction of a Brit- 
ish Community Development Offi 
cer. A team of four: two Africans 
one European, and myself, visitedildeei 
and inspected twelve of the best 
houses in a section of our Nandi|foi 
Tribe District. 

"Because I am so actively in-lan 
volved in the improvement and t) 
function of the African home 
through the teaching of Domestic jhii 
Science in school, I was especially 
pleased to have this opportunity to 
step inside and journey through 
these charming dwellings. I discov 
ered things, which I must admit, I 
had been told were impossible to Cliu 
achieve by these folk. In some cases 
the creativity and native art work fori 
was splendid and done by womer 
who have had no formal education it E 
Different colored clay is taken frorc 
the river banks, mixed with mud 
water, and often cattle dung, tc 
produce an almost cement-like sub- 
stance which is "smeared" on thf Butl 
exterior and interior walls of th< 
building producing a plastered ef 
feet. It is amazing what natun first 
provides in the way of "construe jn] 
tion" materials for the mud anc 
wattle (native wood) hut with neat 
ly thatched roof. 

"This, our third term at Kapsa 
bet Girls' High School, has beer 
about the busiest we have yet expe L, 
rienced. I have become involved ir 
the work of the Red Cross, as spon 
sor for our junior Red Cross clul 
at school. We have also become 
Swahili students at last, and hav 
been attending weekly classes it 
Swahili. In addition Franklin ha 
begun his thesis research. For th 
next year he will be taking data o: 
ectoparisies on cattle in the suil 
rounding area." 


138 March 3, 196. if 


1965, July 10-16— General Confer- 
ence, Estes Park, Colo. 

1967 — Mennonite World Confer- 

Apr. 23-26— Central District, Kid- 
ron, Ohio. 

Apr. 30-May 3— Eastern District, 
Bally, Pa. 
June 18-21 — Northern District 
June 4-7— Pacific District, Aber- 
deen, Idaho. 

Oct. 16-20— Western District 

Mar. 8-11 — Special meetings, North 
Oanvers Church, Danvers, 111. Speak- 
er, Elbert Koontz. 

Mar. 22-25— Spring meetings, First 
Church, Bluffton, Ohio. A. J. Metz- 
ler, speaker. 

Mar. 31 — Annual meeting of mis- 
sionary groups from First Church, 
Bluffton; Ebenezer, Grace, and St. 
John churches, Pandora; and First 
Church, Lima, Ohio; at the Lima 

Mar. 8 — Don Kaufman to speak 
at Bethel Church, Mt. Lake, Minn. 

Mar. 13, 14— Sunday school teach- 
ers, workshop, Salem-Zion Church, 
Freeman, S. D. 

Mar. 15 - 29 — Special meetings, 
Hutterthal Church, Carpenter, S.D., 
Homer Mouttet, speaker. 

Mar. 15-20— Pre-Easter services, 
First Church, Mt. Lake, Minn., Del- 
on Franz, speaker. 

Mar. 22-27— Pre-Easter messages, 
Bethel Church, Mt. Lake, Minn., 
3 aul Boschman, speaker. 
Mar. 24-27— Holy week meetings, 

Salem Church, Freeman, S. D. Rus- 
sell Mast, speaker. 

Mar. 26-29 — Pre-Easter Services, 
Bethesda Church, Henderson, Neb., 
Erland Waltner, speaker. 

Mar. 8-13— Herbert Richardson, 
professor at Biola College to hold 
meetings at Grace Church, Dallas, 

Mar. 15-30 — Pre-Easter services, 
First Church, Aberdeen, Idaho, Mal- 
colm Wenger, speaker. 

March 8 — Lenten Service, Kansas 
City (Kan.) Church, Lycurgus Star- 
key, speaker. 

Mar. 15-20— Zion Church, Elbing, 
Kan. Robert Carlson, speaker. 

Mar. 17— Western District Wom- 
en's Missionary Organization spring 
meeting, West Zion Church, Mound- 

March 22 — Lenten Service, Kan- 
sas City (Kan.) Church, "Between 
Two Thieves," a play. 


Gordon Dyck has resigned as pas- 
tor of First Church, Nappanee, Ind., 
effective June 1. He will become the 
Conference Pastor of the Central 
District Conference. He succeeds 
R. L. Hartzler in this position. 

Waldo Kaufman, pastor at Zion 
Church, Elbing, Kan., has accepted 
an appointment as Bible teacher 
and public relations director at 
Freeman Junior College, Freeman, 
S. D. 

Merle Unruh, (Old) Mennonite 
pastor from California, enters the 
pastorate at Burrton (Kan.) Church 
August 1. 

Marvin Zehr has resigned as as- 
sistant pastor of First Church, 
Berne, Ind., and has accepted the 
pastorate of West Zion Church, 
Moundridge, Kan. He and his fam- 
ily will move to Kansas the first of 

Our Family Worships 

A devotional magazine for families with 
children. The readings follow the Liv- 
ing Faith Graded Bible Lessons. Pub- 
lished quarterly with articles on fam- 
ily life. 35 cents per copy in bulk 
subscriptions; $1.60 per year, single sub- 
scription. Order from Faith and Life 
Press, 720 Main St., Newton, Kansas. 


Stanley Bartel, Tabor Church, 
Newton, Kan., has been assigned by 
mcc to two years of agricultural 
work in Greece. 

Gene Bergman, Willow Creek 
Church, Paso Robles, Calif., has 
been assigned by mcc to a term of 
service at the Protestant Univer- 
sity, Stanleyville, Republic of Congo. 

Elsie Friesen, Hague (Sask.) 
Church, will serve one year at the 
mcc headquarters in Akron, Pa. 

Tena Huebner, Grace Church, 
Winkler, Man., will serve one year 
under mcc-vs at the National In- 
stitutes of Health, Bethesda, Md. 

Waldemar Janzen, 600 University 
Blvd., Winnipeg 29, has been ap- 
pointed by the Board of Education 
and Publication to be a consulting 
editor for The Mennonite. He is 

Gordon Dyck, Waldo Kaufman, Marvin Zehr (Ministers); Stanley Bartel, Eugene Bergman, Elsie Friesen (Workers). 

Tena Huebner, 
Gladys Klassen, 
Helen Koop, 
Twyla Martin 

registrar and instructor in Bible and 
German at Canadian Mennonite Bi- 
ble College. 

Gladys Klassen, First United 
Church, Mission City, B. C, will 
serve one year under mcc-vs at Jun- 
ior Village, Washington, D. C. 

Helen Koop, Vineland (Ont.) Unit- 
ed Church, will serve two years under 
mcc-vs as a nurse in Newfoundland. 

Twila Martin, Bethel Community 
Church, Santa Fe Springs, Calif., 
will serve in mcc-vs at a retarded 
children's center in Laurel, Md. 


John Adamache, 2745 Francis St., 
Regina, Sask. 


Dear Sir: Thank God for childlike 
faith which causes me to accept the 
Bible! I pity the intellectual who 
has advanced so far that he can 
no longer accept it for what God 
;says it is [Feb. 4, page 73] ! 

I do not find it difficult to believe 
the stories in the Bible. God is 
greater than our comprehension. 
Any story or event, incredulous 
though it may be, if recorded in 
the Bible, is real to me, because its 
Creator is real to me. 

I find nothing primitive in Job 38 
and 39, and evidently many modern 
scientists do not either because they 
have not been able to begin to 
fathom many of the truths found 
in what is believed to be the oldest 
book in the Bible. 

We know that God has chosen 
the foolish things of the world to 
confound the wise, and so the bum- 

MCC (Canada), 50 Kent Ave., Kitch- 
ener, Ont. 

Robert Shaak, 2227 Barnet St., Re- 
gina, Sask. 


Ernest J. Bohn, 1312 N. East St., 
Bloomington 61701 

Linda Rupp, 125 South Ave. G, Can- 
ton 61520 


Glen Neuenschwander, 2505 Shady 
Oak Drive, Fort Wayne 46800 

Bernard Thiessen, 3003 Benham 
Ave., Elkhart 46514 


Mrs. Wilburn Dillon, 1534 Tyler, To- 

peka 66600 
Kenneth Lindteigen, 113 Colorado, 

Ellsworth 67439 

blebee flies on, not knowing that 
the modern scientist says that it's 
theoretically impossible. 

Experience has proved that the 
more one studies the Bible on the 
strength of the Bible alone, and 
not by studying man's theories, the 
more he becomes convinced that 
the Bible cannot be accepted by any- 
thing but childlike faith. 

When I consider what God has 
done through Jesus Christ for me, 
and what peace and joy He gives, 
who am I to grieve Him by ques- 
tioning the authority of His word, 
the Bible? 

According to 2 Timothy we know 
that a falling away from the faith 
by some is to come in the latter 
days, but why, oh why should such 
articles be published in The Men-, 
nonitef Mrs. Calvin Nussbaum, Rt. 
1, Box 206, Berne, Ind. 


Dear Editor: We want to thank 
you especially for your Editorial in 
the February issue (Feb. 11) of The 
Mennonite. My wife and I both ad- 
mire your vision plus your courage 

Latin America 

Sara Ann Claassen, Apartado 2240, 

San Jose, Costa Rica 

Kenneth Reinhard, 14 Virinieum 

Rd., Swansea 02777 

William C. Stucky, 1507 Fifth St. 

SE, Austin 55912 

Dale Linsenmeyer, 3400 Orchard St., 

Lincoln 68500 

Mrs. Bertha Bergen, 430 Wilson Dr., 

Midwest City 73110 
Mrs. Stanley Froese, 1025 East 

Broadway, Enid 73701 
Joan Woelk, Route 1, Box 278, 

Tahlequah 74464 

to express it in the capacity of 

We always appreciate your edi- 
torial views. They should stimulate 
many readers to look over the top 
of Mennonite walls and in looking, 
find God working quite effectively 
the world over among all sincere 

May you continue in the spiri 
that challenges. Mr. and Mrs. Iwv. 
L. Badertscher, Route 2, Box 371,1 
Orrville, Ohio. 

Dear Sir: How well Miss Atkinson 
has expressed it in, "Sensitivity and 
Loneliness," published in the Feb 
ruary 11 issue. 

Sensitive ones are often lonely 
They find few individuals with 
whom they feel true contact - 
meeting of the souls. 

Reflection just isn't the vogue 
now. How can one attain spiritual 
insights or experience aesthetic en 
joyment surrounded by our fashion 
able clatter? Why bother to think 
when you can turn up the TV? 
Elsie Stucky, 702 Grattan, Topeka 


March 3, 196^ 

Twelve-year-old Jerry left school 
that day with mixed feelings. The 
junior high school glee club director 
had suggested that he leave the 
group since he couldn't carry a tune 
anyway. Being asked to go was like 
a blow over the head to Jerry. 
Long-legged, with big hands and 
feet, he felt release and satisfaction 
in letting his voice be heard. 

Somehow he refused to take the 
glee club director's pronouncement 
as final, so he set about taking 
voice lessons which eventually led 
to his appearing with the Los An- 
geles Philharmonic at the Holly- 
wood Bowl and later to his winning 
the Metropolitan Opera Caruso 

Today Jerome Hines is the well- 
known Metropolitan Opera bass, 
famed for his rich, clear command- 


ing voice and his skill and artistry 
in interpreting operatic roles. In 
1953 he became the first American 
ever to sing the title role in the 
opera Boris Godunov. 

Jerome Hines' six feet six and a 
half inches of basketball physique 
kept him out of the armed forces, 
but his stature and his powerful 
voice make him admirably suited 
for the roles he sings. 

As a boy he showed remarkable 
interest in chemistry. Hines has his 
B.A. in chemistry and math. His 
home in California, is equipped with 
an extensive chemistry laboratory. 

In addition to his busy schedule 
with the Metropolitan Opera Com- 
pany, TV appearances and singing 
on the concert stage — he has made 
his eleventh nation-wide tour — he 
has many other interests. He has 
had articles published regularly in 
the National Mathematics magazine 
on such subjects as "The Operation- 
al Theory of Mathematics." His ar- 
ticles are also in Musical America. 

One subject he means to write 
about is that of the dramatic effect 
of silences in music. In his own 
opera he handles the moment when 
Judas leaves the Last Supper with 
absolute silence. "Silence," he says, 
"dead silence that you could shat- 
ter by dropping a pin." 

His energy even extends to an 
exhaustive study of any character 
he portrays. One of the reasons the 

The Boy Who Couldn't 

a Tune 

Catherine Brandt 

Jerome and Lucia Hines and their four sons. 

roles Hines sings are so plausible 
is due to his habit of studying the 
character for months, even going so 
far as to take the character to a 
psychologist for analysis. 

Jerome Hines was director of 
music for the Billy Graham New 
York Crusade in 1957. He has been 
the national president of the Chris- 
tian Arts Fellowship, a group of 
professionals in the entertainment 
industry who have made their de- 
cisions for Jesus Christ. They meet 
together every week to plan ways 
to give out the gospel and to ex- 
plain difficult Scripture passages. 

Before his decision for Christ, 
Hines was writing an operatic tril- 
ogy on the life of Jesus Christ, "I 
Am the Way." Of this he says, "In 
three years I had written about 
twenty-five pages." Then came his 
new experience with Christ. "It 
made me read the Scriptures," he 
says, "and in the next three years 
I wrote about 360 pages." 

When he gives his autograph now 
he adds a Scripture reference, too. 
"For," he says, his handsome face 
breaking into a smile, "it sends 
people to their Bibles, you know." 

He often sings spirituals as en- 
cores. Two that he does particularly 
well are, "Let Us Break Bread To- 
gether on Our Knees," and "He's 
Got the Whole World in His 

California-born in 1921, Jerome 
Hines says for twenty years he was 
conscious of a relentless inner seek- 

ing that drove him from science to 
psychology, psychiatry, philosophy, 
and many other subjects. He could 
not even name that which he was 
seeking. Fame and honors were 
heaped upon him. Still these held 
no satisfaction for his unrest. 

"Then one day in 1954," Hines 
says, "I found Jesus Christ, through 
the Holy Spirit, and discovered it 
was He that I had been seeking all 
my life." Hines says that since his 
decision for Christ, he counts it a 
privilege and honor to be able to 
speak of a living God who hears 
and answers prayer. 

Once when confronted with dis- 
aster he prayed for God's help. He 
was scheduled to sing at the Metro- 
politan Opera in the afternoon and 
at the Salvation Army Temple in 
New York that evening for the 
world premier of his opera "I Am 
the Way." 

He awoke that morning with a 
sore throat and by curtain time he 
couldn't finish his performance at 
the Met. He called on God for help, 
went to the Salvation Army Tem- 
ple, and, after a few moments of 
silent prayer from the audience, he 
was able to sing. 

Hines has felt the influence of 
Christian friends in his life. Jack 
Wyrtzen of Word of Life, for one. 
Beverly Shea, gospel singer, is an- 
other, and to whom he feels a cer- 
tain kinship. 

"We are both bass-baritones. The 
difference is I went into a profes- 

sional career and he chose to sing 
entirely for God." Jerome Hines 
feels Shea could have been a con 
cert artist if he had so chosen. 

Hines is married to soprano Lu 
cia Evangelista. They have foul 
sons, David, Andrew, John Matthew 
and Russell Ray. His wife Lucia 
once sang with Beverly Shea. 

The first Christmas after he had 
turned his life over to Christ, Jer- 
ome Hines was fretting over the! 
fact that the holidays were almost| 
upon him and he had not yet bought 
nor addressed the hundreds and 
hundreds of Christmas cards he was 
in the habit of sending out. 

Suddenly he had an idea. He 
talked it over with his wife and de 
cided to take the money for the 
postage and the cards and give i1| 
to the Salvation Army Corps to hel 
provide dinners for the men o 
Skid Row. 

"My wife Lucia and I went t 
that Christmas dinner, and sang fo 
these men," he tells. Previously h 
had sung for them but they ha 
been just an audience, not individu 
als. But this time as he helped pass 
out the Christmas gifts to thest 
men and listened to their "thank 
you's" for his singing, he realizec 
they, too, were men for whom Chrisl 

"Even though I found God rathe] 
late," Jerome Hines says, "I am His 
tool. I want Him to make me intc 
the man He wants me to be — th« 
man I am not." 

Being asked to leave the glee clul 
long ago served only as an incen 
tive to goad him on to improve th< 
voice God had given him. Now h( 
wants to use that voice for God' 

it's a 


Mike rose to his feet from his sea 
near the back of the room. Thirt 
pair of eyes turned to look at bin 
"I have a question to ask th 
panel," he said. "OK, so you ca: 
witness while giving medical h©J 
in Algeria, or while building house 


March 3, 196 


in Haiti, or while handing out milk 
in Taiwan. But recently I read where 
Cuba wants our medicines and such 
but they want to distribute it them- 
selves. Now how do you justify 
sending medicines or whatever to 
them? Obviously no witnessing can 
be done if no one is there to explain 
why it was sent. In fact, the people 
receiving the help will probably not 
know but what it was provided by 
the Cuban government itself — or 
even by Russia." 

Members of First Church's youth 
group again turned around and 
looked expectantly to the panel. 
Finally Rev. Miller spoke. 

Have we a "witness complex" ? 

Well, we've got several questions 
to answer here. The first question 
is why we should help Cuba when 
its leaders are making it so clear 
that they don't like us. Do we have 
any reason to help people whose 
leaders consider us enemies? Jesus 
said that we should love our ene- 
mies. Paul said that if our enemies 
are hungry or thirsty, we should 
provide them with food and drink. 

As Christians, we have a good rea- 
son for helping the people of Cuba. 
Of course, there are problems con- 
nected with this. Is it the church 
or the U.S. government that would 
give them medicine? Would Castro 
accept it from the Christian 
Church? Would the U.S. government 
allow the church to make such a 
gesture? But in principle, it is quite 
clear that we would be justified in 
sending medicine to Cuba. 

The second question asks if we 
should help the Cuban people if we 
can't give a Christian witness when 
we help them. It seems to me that 
any help given to Cuba uncondition- 
ally and in the name of Christ 
would be a witness. The U.S. gov- 
ernment should not use the situation 
[for propagandism nor should the 
church insist on making its verbal 
point. Actions always speak louder 
than words. 

Perhaps the Cuban people would 
not know who really gave the medi- 
cine but their leaders would know. 
Paul didn't say anything about 
"witnessing" when he urged people 

YOUTH is sponsored by the Young People's 
Union of the General Conference Mennonite 
Church. Editor, Elvera Baumgartner. 

to overcome evil by helping their 
enemies. We must not be bugged by 
a witness complex that causes us to 
separate "witnessing" from helping 

To refuse medicine to Cuba be- 
cause we can't explain our motives 
is like shouting to a drowning man, 
"I'll be happy to save you if you 
will listen to my testimony first!" 
Robert D. Suderman, pastor of First 
Church, Paso Robles, Calif. 

Medicines go to individuals 

I am happy that you raised this 
question, Mike. Your question im- 
plies a concern. Your asking it in 
this way, however, shows that 
either the publicity which mcc sent 
out was not stated clearly enough, 
or else that you may not have read 
it carefully enough. 

I believe the report to which you 
have reference appeared as a result 
of two mcc representatives from 
Canada who visited Cuba after the 
October hurricane in the Caribbean. 
The report of these men did not sug- 
gest turning medicines over to the 
Cuban authorities but rather that 
medicines would be sent to Cuba 
via parcel post in individual pack- 
ages from Canada to people chron- 
ically ill on the basis of lists pre- 
sented to mcc through Cubans. This 
would make such assistance direct- 
ly church-related since it would be 
given to individual sufferers. 

I believe these representatives 
were in Cuba at the time when the 
Friends Service Committee of Phila- 
delphia sent a special charter flight 
of blankets, medicines and other 
supplies to Cuba. The Friends did 
turn the supplies over to the Cuban 
Red Cross for distribution and four 
men, who accompanied the flight, 
traveled about Cuba for a few weeks 
at the invitation of the Cuban au- 
thorities. Should mcc have followed 
this course? Perhaps so but with 
limited funds and with the tradi- 
tional insistence that Mennonite 
help be labelled as coming from a 
church source, or from interested 
and concerned individuals, mcc 
chose instead to concentrate its ef- 
forts (along with mds) in Haiti, a 
country just as badly hit, but with 
a considerably lower living stand- 
ard and a poorer based economy 
and more underdeveloped. What do 
you think mcc should have done? 
Harvey Taves, Director of MCC, 
Kitchener, Ont. 



The Great Commission Includes Us.. 130 

Tomorrow's Church 132 

News 134 

Church Record 139 

The Boy Who Couldn't Carry a Tune 141 

It's a Problem 142 

Editorial 143 


"Tribute Money" by Titian. "Stewardship 
is not a peripheral appendage to the 
evangel, but is an essential expression 
of our relationship to Christ as Lord" 
(C. Norman Krauss). 


Peter J. Neufeld, 322 Avenue A East, 
Kingman, Kan., is pastor of the Bethany 
Church. His article is adapted from a 
sermon which was one of three selected 
for awards in the Evangelism Commit- 
tee's 1 963 sermon competition. The other 
two sermons were published on Dec. 31 
and Jan. 7. 

Walter Gering, 2625 Pleasant Plain, 
Elkhart, Ind., is pastor of the Hively 
Avenue Church, and president of the 
General Conference Mennonite Church. 

Catherine Brandt, 1539 Crawford St., 
St. Paul, Minn., is a free-lance writer. 


Cover, "Tribute Money" by Titian, cour- 
tesy of National Gallery, Dresden; 131, 
"The Great Commission," Eugene Bur- 
nand, Monkmeyer Photo; 132, Ralph 
Crane from Black Star; 141, photo by Lyn 
Riker; 142, photo by Wallace Litwin. 



Editor: Maynard Shelly. Youth editor and 
editorial assistant: Elvera Baumgartner. 
Art director: John Hiebert. Business man- 
ager: Walter D. Unrau. Circulation sec- 
retary: Marilyn Kaufman, 722 Main St., 
Newton, Kan. 67114 

Consulting editors: Claude F. Boyer, 1 15 
Main Street, Sugarcreek, Ohio; Willard 
Claassen, 722 Main St., Newton, Kan.,- 
J. Herbert Fretz, 602 S. 8 St., Goshen 
Ind.; Waldemar Janzen, 600 University 
Blvd., Winnipeg 29; Robert D. Suderman, 
2226 Park St., Paso Robles, Calif. 



Second Class Postage Paid at North Newton, Kansas. 


Good cheer. Things aren't really so bad. At last 
report, the earth was still turning and most every 
cloud was heavy with silver linings. Even if we are 
going to the dogs, that's no calamity. The dogs 
never had it so good. 

Well, that takes care of the moral. Now we can 
get down to business. The topic is the state of the 
church. I've come to bring Ovaltine to the orphans 
who feel the church has bubble gum all over its face. 
I've checked the evidence and it just ain't so. True, 
you can find chewing gum under almost every pew. 
That doesn't really count. But the face? We can 
still see straight ahead and comb our hair. 

Let us speak about the General Conference Men- 
nonite Church. That's the church I know best. Re- 
ports filter through that the Conference is in trouble. 
Time would fail me to tell of the evil that has be- 
fallen us from the First Church to the Last Church. 
Discord, disobedience, rebellion, and bad breath ooze 
through the clapboards in a steady green trickle. No 
editor should ignore these reports. They only prove 
what he has been saying about the depravity of man. 

But let's look at all the facts. In spite of wide 
differences in background, tradition, and tempera- 
ment, the most remarkable thing about the Confer- 
ence is its unity. Remember also that we have a 
strong tradition of independence and freedom. 

Note these facts. From sixty to eighty percent of 
our congregations use our Conference's Sunday school 
materials. This is a high score for most denomina- 
tions. Subscriptions to our church papers continue 
at a high level in spite of the fact that we have raised 
the price twice in recent years. 

When it comes to students, one-third to one-half 
of all our regular college students attend our Confer- 
ence-related schools. Currently the Conference has 
forty-eight seminary students. All but eight attend 
our Conference seminary at Elkhart, Ind. That 
makes it ninety-four percent, almost as good as Ivory 
Soap, although I doubt we ever want to be that good. 

Contributions to our mission programs run high 
where according to one interpretation we rank fifth 
in per capita giving among Protestant groups. Over 
forty percent go for non-local causes. 

But the gift without the giver is bare. And whenB 
it comes to showing up in person, we deliver. Every* 
year we have over five hundred persons involved in 
service and relief programs plus the over two hundred! 
in mission work and hundreds of others in other 
church related programs. When it comes to workers, 
no program is more of a mouth-opener than the dis- 
aster service project. I've heard a number of these 
men report their experiences, and the eloquency oi 
their excitement stated in such salty terms and simple 
language makes me jealous. They've developed a 
fever that will keep us warm for a long time. 

The spiritual climate of the Conference is good too 
Anonymous letters provide a measure. Many un- 
signed letters show that people not only feel bad, but 
they are scared. The year had turned its first corner 
before I got my first nameless mail for 1964. People! 
still have problems. But that people are willing tc 
work on their concerns openly is such a happy sigr 
that you could take away all the other blessings I 
have mentioned and I would still see a rainbow. 

Did I let the cat out of the bag by admitting 
that we have differences of opinion in this church: 
Not really, because I regard our critics and disagrees 
as among our chief resources. We need them. I] 
they didn't volunteer in substantial numbers, we'e 
need to hire some. They make us think twice. Thii 
is super. Thinking even once happens so rarely. 

Yes, some disagreements get so strong that we los( 
some members. This happens rarely, but when i 
does, it hurts. It should make us think thrice. In 
terpretations differ, but this is mine. The gospel o: 
Christ is finally a two-edged sword, and when it cuts 
it cuts clean. The gospel is not a popular message 
The people who endured to the end in Christ's da> 
were few. We cannot expect a popular response ir 
our age. I know that the people who leave us accus< 
us of all manner of ills. We dare not scoff, becaus< 
they could be right. At the same time we know tha 
if we have heard the gospel correctly, we will still lost 
those who cannot stand to hear the gospel. Tin 
stronger we preach and practice, the more we'll lose 

Fm glad 1 started with the moral. I've strayed aw;r 
from it perhaps, but it still applies, T believe. 

The gospel of Jesus Christ has never 
had a wider hearing than today. 
Never before has the church had 
such ample facilities for the procla- 
mation of the Christian message. In 
view of the power inherent in the 
gospel to communicate itself, we 
would expect the church to have 
an unprecedented hold on the life 
of the world. 

But the actual results are not at 
all reassuring. The church has not 
checked the mounting crime wave 
or the spread of moral delinquency. 
It has not removed the racial ini- 
quities. Economic inequalities fester 
like open sores in our common life. 

Yes, the gospel and its ethic have 
made a significant dent against 
these evils. Yet with the wider hear- 
ing which the gospel now enjoys, 
should we not expect more tangible 

The gospel was once described as 

the power of God unto salvation. 
Has it now lost its power? 

Paul, in those sturdy words at the 
close of his Letter to the Ephesians, 
said, "Finally, my brethren, be 
strong in the Lord, and in the power 
of his might. Put on the whole 
armour of God, that ye may be 
able to stand against the wiles of 
the devil" (6:10, 11). One word calls 
attention to the missing ingredient. 
The quality so often missing in the 
proclamation of the church's mes- 
sage is the word whole. 

"Put on the whole armour of 
God," says Paul. Again he says, "I 
became a worker, that I might 
preach among you the message of 
God in its fullness" (Col. 1:26, Good- 
speed). And again, "I have not 
shunned to declare unto you all 
the counsel of God" (Acts 20:27). 
All the way through his letters he 
emphasizes wholeness, fullness, and 

Russell L. Mast 

The gospel was once described as 
the power of God unto salvation. 
Has it now lost its power? 

The Power of the Whole 




Homer wrote about a famous 
Greek warrior named Achilles. His 
success in battle was known far anc 
wide. The reason for it, according 
to the story, was due to the fact 
that when he was a baby his mother 
dipped him into the magic waters 
of the River Styx. Wherever the 
waters touched his body, that made 
it proof against all wounds. But ir 
dipping him in the magic waters 
his mother held him by the heel. Sc 
that spot on his body was not prooi 
against wounds. After he had be 
come a famous warrior, a carefully 
aimed arrow hit him in the hee; 
and he died because of that one 
vulnerable spot. 

"Wherefore take unto you the 
whole armour of God." 

Often the gospel proclaimed is s 
partial, fractional, or emasculatec 
gospel. One doctrine or teaching oi 
scripture is pulled out of its setting 
in the Christian faith and made tc 
stand alone. This makes life vul 
nerable at some other point. How 
ever, the power of the gospel tc 
communicate itself is released onlj 
when it is the whole gospel. 

Faith and Works 

For example, the whole gospe 
must include both faith and works 
Almost from the beginning tenden 
cies to interpret the Christian faith 
either as a faith-religion or as 
works-religion appeared. 

Taking off from certain passages 
in Paul's letters, those who see the 
gospel only as a faith-religion con 
centrate their attention in gettin, 
men to accept Christ as their Savio: 
without giving much thought t 
what it means to serve Him a. 
Lord. This results in religion tha 
plays down the moral requirement 

On the other hand, those who s 
the gospel only as a works religio 
take their start from the Sermon o 
the Mount and the ethical teaching 
of Jesus. They will say that it is bj| 
the fruitfulness of man's life tha 
he is known. Sometimes they wil 
move toward an extreme perfection 
ism which sees man's moral achiev 
ment rather than his faith as th 
basis of his acceptance by God 

The truth is that the gospel in 
eludes both faith and works. If w 
take only faith we are vulnerable 
at the point of works; if we take 
only works we are vulnerable al 
the point of faith. "Wherefore take 



March 10, 1964 

unto you the whole armour of God," 
Js that there be no Achilles' heel to 
® bring us to our spiritual death. A 
•d' church that does not preach both 
'8 faith and works is not preaching 
c '|l the whole gospel and is not prepar- 
et ing people to stand in the evil day. 

u Demand and Offer 

k Or take another example closely 
111 related to this: the whole gospel 
ts is both a demand and an offer. Jesus 
10 1 grew up in a religion that was 
^ largely a religion that demanded 
e ' something. It made exacting claims 
'J on the lives of its people. The proph- 
el ets of the Old Testament spelled 
ie these claims out in strongly ethical 

terms. The scribes and Pharisees 
ie i legalized them. In such terms many 

people are religious today. It is a 
a burden they must carry, an obliga- 
d tion they must meet, a demand they 
){ must fulfill. 

6 Jesus brought a new approach to 
°! the religious life of man. He brought 
'jgood news. (The word gospel means 
v ' good news.) The apostles did not 

0 proclaim the news that God's de- 
y mand had been lifted, or that He no 

longer requires righteous behavior 
I from His people. Rather they pro- 
claimed that with His demand God 
; ' makes an offer. The offer is God's 

1 j greatest gift to man in Jesus Christ. 
>' We only need to receive this gift. 
!• j But when we receive the gift, God 
a released in us the transforming 

power of Christ which can make 
s ! our lives over again from within. 
■ e This is the good news: with God's 
H demand comes an offer and with 
i\ His claim He supplies the power to 
*! meet it. 

0 Now again some see the Chris- 
s tian faith only as a demand; others 
l( see it only as an offer. But if we 
take it only as a demand, we are 

* vulnerable at the point of its offer. 
11 If we take it only as an offer, we 
11 are vulnerable at the point of its 
: s demand. 

y But the New Testament makes 
lt it quite clear that the Christian 
" faith involves both, holding before 

* the world its highest ethical ideal 
e ' and at the same time making avail- 
,e able to the world its greatest gift. 

"Wherefore take unto you the whole 
armour of God," that there be no 

e l Achilles' heel to bring us to our 



spiritual death. A church that does 
not proclaim both the demand and 
the offer is not preaching the whole 
gospel and is not preparing people 
to stand in this evil day. 

Personal and Social 

The whole gospel involves both 
personal and social implications. 
There can never be any doubt that 
the gospel has something specific 
to say to the individual person. 
God cares immensely what hap- 
pens not only to mankind in gen- 
eral, but to individuals one by one. 
So it is not His will that "one of 
these little ones should perish." And 
"there is joy in heaven over one 
sinner that repenteth." Thus the 
gospel is addressed first of all to 
individuals. It cannot be effective 
anywhere else in the life of the 
world unless it becomes a vital and 
a transforming power in the lives 
of persons. Jesus Christ cannot 
reign at all in the world of affairs 
unless He reigns first of all in the 
lives of persons. 

But when you start by caring 
what happens to individual per- 
sons, you soon must care what hap- 
pens to the world in which these 
persons live. When you accept Jesus 
Christ as Savior, you must begin at 
once to serve Him as Lord. But if 
He is Lord at all, He is Lord of 
all; and if He is Lord of all, He is 
Lord over all. There is, then, no 
aspect of life, individual or social, 
which we are not required to bring 
under His lordship. For He is Lord 
not only of the person, but of all 
of life. 

There are those again, who see 
the Christian faith only in its per- 
sonal dimension, as there are others 
who see it only in its social implica- 
tions. But if we take only the per- 
sonal side of it, then we are vul- 
nerable at the point of its social im- 
plications. If we take only the social 
implications, we are vulnerable at 
the point of the personal dimen- 
sion. So we can say, "If Christianity 
ends with the individual, it ends. 
But if it does not begin with the 
individual, it does not begin." 

"Wherefore take unto you the 
whole armour of God," that there 
be no Achilles' heel to bring us to 
our spiritual death. 

Diagnosis and Cure 

To take one final example, we 
can say that the whole gospel ne- 
cessitates both diagnosis and cure. 
We are living in a time when real- 
ism is called for, and any easy op- 
timism about the conditions of 
modern life has very little to com- 
mend it. All the great prophets of 
the Old Testament were realistic 
men. They were not afraid to diag- 
nose the ills of their day. Jeremiah 
put it, "The heart is deceitful above 
all things, and desperately wicked." 

But diagnosis can be carried so 
far that we feel like saying with 
the people who lived in the psalm- 
ist's day, "Who will show us any 

So it needs also to be said that 
there is a cure for the ills of life. 
There is healing for the sickness of 
the heart. If this were not so, the 
Christian faith would not be re- 
ferred to as a gospel. That this gos- 
pel is unfailingly effective against 
the canker which sears the human 
heart is attested to by the fact that 
Paul did refer to it as "the power 
of God unto salvation." It is a 
power that has demonstrated itself 
again and again as people have 
opened their lives to its influence 
and have responded to the offer of 
its gift. 

There are those who see the Chris- 
tian faith only as a diagnosis, as 
there are others who see it only as 
a cure. But if we take only the 
diagnosis, we are vulnerable at the 
point of the cure, and if we take 
only the cure, we are vulnerable 
at the point of diagnosis so that the 
cure cannot be effective. 

But the gospel embraces both 
diagnosis and cure, as it involves 
both personal and social implica- 
tions, as it is both a demand and 
an offer, and as it includes both 
faith and works. "Wherefore take 
unto you the whole armour of God," 
that there be no Achilles' heel to 
make it impossible for us to stand 
in the evil day. Let us learn to 
think in terms of wholeness, ful- 
ness and completeness, that the 
power of the gospel to communi- 
cate itself may be released in us 
and may become effective in our 

THE MENNONITE seeks to witness, teach, and build the Christian fellowship within the context of Christian love and freedom. It is published weekly except 
biweekly during July and August at North Newton, Kansas, by the Board of Education and Publication of the General Conference Mennonite Church. Second 
class postage paid at North Newton, Kansas. Subscriptions $3.50 per "year: foreign $4.00. Send payments and change of address to 720 Main Street, Newton, 
Kansas; all other correspondence to Maynard Shelly, Editor, 722 Main Street, Newton, Kansas. Postmaster. Send form 3579 to 720 Main Street, Newton, Kansas. 



Before Christmas it seemed to be 
the activity of unorganized and iso- 
lated terrorist gang. Suddenly in the 
middle of January it mushroomed 
into a terrorist campaign. It spread 
throughout most of Kwilu province 
and even beyond its borders. Mar- 
tyrdom and evacuation of mission- 
aries followed. Many local govern- 
ment posts were overthrown. Prop- 
erty was destroyed and commercial 
activities were disrupted. A new 
wave of uncertainty and fear swept 
across the three and one-half year 
old Congo Republic. 

Kwilu, one of the twenty new 
provinces, lies mostly east of Leo- 
poldville in the lower Congo. Kik- 
wit, the provincial capital with a 
population of some 60,000 lies rough- 
ly in the middle of the province, 
about 250 miles east of Leopoldville. 
The new provincial government had 
been established without the deep 
dissensions besetting other prov- 
inces. It gave evidence of being rel- 
atively well organized. 

However, Kwilu province was also 
the home of Antoine Gizenga. He 
is the political successor to Patrice 
Lumumba, and leader of the Parti 
Solidaire Africain. Gizenga's im- 
prisonment by the Congo govern- 
ment, which continues to the pres- 
ent time, draws bitter criticism 
from the opposition party. Gizenga 
is a symbol of the political opposi- 
tion to the Congo government. He 
has a great deal of popularity in 
Kwilu province among his people, 
the Bapende tribe. 

Most of the work of the Ameri- 
can Mennonite Brethren Mission, 
with its headquarters in Kikwit, has 
been in the Kwilu province. The 
Congo Inland Mission (an inter- 
Mennonite mission of which the 
General Conference is a member) 
has its headquarters in Tshikapa to 
the east in Unite Kasaienne. A sub- 
stantial part of its program is, how- 
ever, in Kwilu. The American Bap- 
tist Mission has several centers in 
northern Kwilu — the least troubled 
part. Baptist Mid-Missions, the Con- 
go Gospel Mission, and several in- 
dependent missionaries have also 
been working in Kwilu. Alongside 
these Protestant missions and their 
sister African churches have been 
the Catholic missions and churches, 
also with a substantial number of 

As early as last October there 
were rumors of Jeunesse groups 


( the French designation for youth, 
perhaps in this case more properly 
referred to as terrorist groups) 
training in the forests as well as of 
occasional acts of vandalism and 
looting. As time went on, bridges 
and ferries were destroyed, local 
government posts were attacked 
and burned', and certain commer- 
cial companies were also attacked. 
The reported instigator and organ- 
izer of these terrorist activities is 
Pierre Mulele, former associate of 
Antoine Gizenga, who has received 
training and apparently support 
from the Communist countries. 

About the middle of January ter- 
rorist activities began to succeed 
each other in frightening rapidity 
and to take on more and more vio- 
lent forms. 

January 12, with reports of hos- 
tilities in the area, Mennonite Breth- 
ren wives and children were tem- 
porarily evacuated from Kafumba. 
The Kafumba families returned but 
were again evacuated one week 
later on January 19, this time with 
their husbands. Local government 
posts were being attacked by this 
time and destroyed at many places. 
Tuesday night, January 21, the cim 
station at Kandala was burned, and 
missionary families allowed to sal- 
vage nothing from their homes ex- 
cept what they were wearing. Mis- 
sion vehicles at Kandala were also 

Earlier that same day, Tuesday 
afternoon, cim missionaries Charles 
Sprunger and Loyal Schmidt were 
captured and their vehicle burned. 
They were held for thirty hours. 
After a long and threatening march, 
they were finally released at Kan- 

Wednesday night, January 22, 
three Catholic priests were killed 
and mutilated at Kilembe, a short 

Elmer Neufeld 

distance from Mukedi. Early theM 
next morning cim missionary, PeterB 
Buller, and mcc doctor, Arnoldlj 
Nickel, attended the interment of I 
these priests. 

Thursday, January 23, the cimB 
group at Mukedi as well as someB 
Catholic sisters from the area wereB 
evacuated by Missionary Aviation! 
Fellowship planes to Kikwit. Thejl 
Harold Mullins, a Congo GospelB 
Mission family, were burned out atB| 
Kitshua. By Friday, January 24, UNl 
helicopters were at work in rescue; | 
operations to places that could notB 
be reached otherwise, and thejl 
burned-out missionaries at Kandala! 
were picked up. 

Friday night, January 24, the Bap-B 
tist Mid-Missions center at Mangun-flj 
gu was attacked and Protestant mis-B 
sionary Irene Ferrel was killed by i 
an arrow and her companion RuthB 
Hege was injured, with all the mis-B 
sion property looted. Miss Hege was! 
picked up by UN helicopter on Tues-1 
day, January 28. A Swiss missionary! 
couple under Baptist Mid-Missions! 
the Eichers, had been taken captive! 
but were finally released and picked! 
up by the UN on February 3. 

By this time much of Kwilu prov-li 
ince was in the hands of the ter-BJ 
rorists and essentially all mission-B 
aries from the interior regions hadBp 
been evacuated, except in the north-B 
em area. The American Baptist! 
Mission has evacuated families,! 
wives, and children from Vangal 
and Moanza. All foreign personnel! 
have been taken out of the Congo! 
Polytechnic Institute at Vanga!® 
Many African lives had been lostlljy 
and the first Protestant mlssionaryi a 
had been killed since the beginning! t« r 
of the post-independence crisis in!fc f 

The wave of terrorism which theM- 
Congolese army is now trying toI;j,> 
contain and subside has left in its» 4ll 
wake many questions. For the mis-Bfa, 
sions with their overseas personnel I's 
the immediate prospect in Kwilu 1 lp< 
appears dim, not only because of in-Rj 
terrupted programs, destroyed prop- u 
erties, broken transportation, dis- m 
rupted communications, and possible l( 
continuing terrorist hostilities, but ■ 
also because of the further violence 
that will result from the army's 

The smaller missions referred to L 
above have been pushed completely a 
out of their former areas of work. ^ 
The American Mennonite Brethren [ 

148 March 10, 1964 \, 

Js 0/ 

Congo Rep. 


9 Leopoldville 

Vanga # 


• Kimpese 



The wave of terrorism which the Congolese army is now trying 
to still has raised many questions. 

Mission temporarily has personnel 
only in Kikwit and Leopoldville, 
but hopefully will be able to return 
soon to its centers outside of Kwilu. 
The Congo Inland Mission has thus 
ffar been able to continue in the 
Tshikapa area and the Unite Ka- 
saienne province east of Kwilu, al- 
though the terrorist activities have 
also affected that area and Nyanga 
has been evacuated. 

For the Congolese churches in 
Kwilu the result of the terrorist ac- 
tivities is also uncertain. At least in 
some cases missionary personnel 
was evacuated to avoid difficulties 
for the local Christians. Some local 
Congolese took risks to protect mis- 
sionaries from the terrorist bands. 
But in the terrorist attempt to break 
'down law and order by any means 
^available so that they can assume 
power, the African Christians also 
lifind themselves subject to conflict 

and persecutions. Loyalties to fam- 
ily and tribe, especially in the face 
of an angry and unpopular govern- 
ment army, will make their Chris- 
tian position extremely difficult. 

Politically and militarily the situ- 
ation seems repetitious of the im- 
passe in various Asian countries. 
A deprived and often ignorant class 
of people is led into rebellion 
against an inefficient and often cor- 
rupt government by communist 
forces that seek to exploit the revo- 
lution for their own advantage. The 
national army retaliates and seeks 
to regain control, often at great 
disadvantage in the remote village 
areas, making demands upon the 
local population and often blindly 
punishing those innocent of the ac- 
tual terrorist activities. The army 
comes to be feared by the local 
population as much or more than 
the more local terrorist gangs. West- 



Leverville # 

Hi of a 


• Kikwit 

• Kafumba 

Mukedi O # K()embe 
Gungu <|| 


O Nyanga 
Tshikapa O 

O Kaji 

0 Kamayala 

ern governments, including the Unit- 
ed States, in this situation seem 
helpless to do much more than to 
support the national government 
and its often unpopular and undis- 
ciplined army. In Kwilu the army 
will probably be able to control the 
main cities and government centers, 
like Kikwit, Gungu, and Idiofa, but 
likely it will be a long time before 
peace and stability are restored in 
the more rural areas. 

Kwilu has illustrated again the 
danger of poor and frustrated 
masses of people, under govern- 
ments that have been completely 
unable to satisfy the aspirations of 
the masses, and which in fact often 
leave the appearance of exploiting 
the masses to their own advantage. 
Kwilu has also illustrated again the 
racism latent in these recently co- 
lonial countries and how this can 
be exploited by revolutionary forces. 


nts Seek To Understand 
Church and State 

The following article was written 
by William Klassen, Associate Pro- 
fessor of Biblical Theology, Biblical 
Seminary in New York. 

The symbol of the government of 
the United States is an eagle. One 
of the most popular symbols of the 
church is the dove. The dove ap- 
propriately portrays the descent of 
the Holy Spirit upon Christ, for in 
His person both the gentleness and 
the power of God are strikingly 
present. The eagle soars almost to 
the very presence of God. The dove 
descends to man and in the descent 
of the dove Christians have always 
seen a parable of God's coming 
down to man. 

How do these two realms, the 
church and the state relate to each 
other? Are they in violent conflict 
with each other? At certain times 
in history they have been. Do they 
espouse fundamentally the same 
views and therefore should work 
together as closely as possible? Or 
is there a middle ground that fits 
our own age and which needs to be 
pursued more diligently? Questions 
such as these led to the first nation- 
al study conference on church and 
state convened by the National 
Council of Churches at Columbus, 
Ohio, from February 4-7. Some 400 
delegates and observers met to dis- 
cuss and debate the issues. Careful 
preparatory work had been done by 
four regional groups and the papers 
which emerged out of these groups 
were made available to us. While 
they formed an invaluable resource 
for the group as a whole, these pa- 
pers were infrequently used during 

our deliberations. We did vote on 
whether they should be submitted 
to the churches for more careful 
study, but beyond that little was 
done with them. Two excellent 
statements had been prepared by 
the Lutherans and the Presbyteri- 
ans on the church-state issue and 
many of the same people who had 
drafted the denominational state- 
ments now made valuable contribu- 
tions to our discussions. 

It was crystal clear that any dif- 
ferences could not be denomination- 
ally determined. The Lutheran 
statement did not argue for any in- 
timate institutional tie-up between 
church and nation and the Presby- 
terian statement represented con- 
siderable advance since the sixteenth 
century. It comprehended the issues 
with clarity and spelled out the 
mandates for action with courage. 

The conference itself did not pay 
special attention to these denomina- 
tional positions. Instead, after a 
sermon on the pilgrim nature of 
the church, we turned our attention 
to four presentations which were 
meant to spell out the various al- 
ternatives as sharply as possible. 
William Childs Robinson, professor 
of historical theology at Columbia 
Theological Seminary, Decatur, Ga., 
came the closest to advocating that 
we are and must remain a Chris- 
tian nation. He lamented recent 
Supreme Court decisions about re- 
ligion in schools and advocated pe- 
riods of worship in the public 
schools and adoption of the so-called 
"Christian amendment." Coming as 
he did from the South his words 
fell on muted ears. Undoubtedly 

the position defended by him is hel( 
by the majority of the church peo 
pie today and therefore it deservec 
a more eloquent presentation. 

An articulate lawyer, Irvin W 
Cobb, Jr., Boston, Mass., presentee 
the case for a position much lik( 
that adopted by the Presbyteriar 
church but since it lacked theologi 
cal depth and was not clearh 
spelled out in detail and because h< 
drew rather sharp lines betweei 
church and state it received littl 
attention. John Dillenberger, histor 
ical theology professor at San Fran 
cisco Theological Seminary, present 
ed a third alternative which advo 
cated that the church receive som< 
support from the state and that th< 
state support the church to a limit 
ed extent. Because many delegate 
found his presentation somewha 
difficult to follow, the warmest re 
ception was accorded a lengthj 
paper by W. Astor Kirk, a Metho 
dist social worker from Washing 
ton, D. C. He called for consider 
able interweaving of the dove am 
the eagle and in his view hardly anj 
difference existed between the rol< 
of the church and of government 
His description of the church lim 
ited itself to the sociological and i 
was clear that if his position wouk 
be accepted, government fund 
would be available for most of th< 
areas in which the church need! 
additional support. He saw th< 
church primarily as a sociologica 
entity. Later his statement became 
the working paper for a first draf 
of the findings. 

In addition to preparing a find 
ings report the conference met ir 



March 10, 196^ 

and sad because she had little to give to the Lord. But she did own a lot in 
Hyuga. The lot was located in a busy, noisy part of the city so her offer to give 
it for a new church building was impractical. Mrs. Ogawa then had a dream of 
building a bookstore on the lot. It proved an ideal location for this. The book- 
store was dedicated on February 9. Missionary Esther Patkau selects and orders 
stock. Mrs. Ogawa has been hired as a full-time bookstore operator. 

twelve different sections dealing 
with such matters as: "Christian 
Faith and the Worship of 'Our Way 
of Life,' " "Church State Problems 
in American Foreign Relations," 
"State Aid to Church-Related Insti- 
tutions of Education and Welfare." 
The group in which 1 participated 
discussed "Conscience, a Higher 
Law, and Civil Authority." Such 
questions as whether clergy are en- 
titled to special tax benefits or 
whether one should distinguish be- 
tween educational and welfare in- 
|stitutions received extensive airing. 
It seemed that most educators are 
much more ready to accept state 
aid than they are to submit to gov- 
ernment control, and yet this is 
manifestly inconsistent. There was 
' general agreement that the church's 
W uniqueness ought to be made clear 
o- in its efforts. Thus reasons for a 
tiilchurch group building a general 
hospital no longer exist. Such an 
F jleffort belongs in the area of com- 
A munity leadership and does not be- 
« long in the area of the church's 
n specific responsibility. 
;i- On a deeper level were such vex- 
| ing questions as: What happens 
ie when thousands of American Chris- 
■n tians spontaneously contribute mon- 
le ey to relieve the suffering of GU- 
I'- bans when the state department 
i i continues to adhere to a policy of 
t- trying to bring Castro to his knees 
)• by means of an economic embargo? 
e Can the church transcend such a 
( narrow nationalism? Obviously if 
t- it is to be the church it must do so. 
8 In the plenary sessions most dis- 
itjcussion centered around the ques- 
tion of civil disobedience. Can the 
y ichurch ever encourage Christians to 

3 refuse payment of income tax? Can 
'•pit encourage its members to defy 
r- inhuman laws in the South? In a 
d discussion group consisting of law- 
y yers from the South as well as 
le Negro lawyers from the North, 
t. church leaders and educators, the 
i discussion on such issues became 
it quite tense. Yet throughout it all 
(hone sensed that the church is most 
Is meaningful when it carries on such 
t discussions on interracial lines and 
Is seeks to allow God to direct such 
ie discussion. In the plenary session 
il 1 it was clear that the Southerners 
{ dissented from the statement that 
:t Christians who disobey civil author- 
ities because they feel this is God's 

twill should be supported and en- 
n couraged by the church. The group 


insisted that it is not the individual 
conscience which guides, but rather 
the church acting as a community 
of believers. Ultimate obedience can 
be elicited only by Christ the Lord 
of the Church. 

Another difficulty arose on the 
question of our attitude towards 
the Supreme Court decisions on 
prayer in the schools. The majority 
felt that we should "accept and sup- 
port" this decision while a vocal 
minority felt strongly that we nat- 
urally have to accept it as the law 
of the land but we should not en- 
dorse it. All agreed that the major 
responsibility of fostering religious 
devotion and the practice of wor- 
ship lies in the family. 

Throughout the discussions it 
seemed difficult to relate the qual- 
ity of Christian community life to 
that of the state. Some were obvi- 
ously tired of old theological cliches 
and wanted to get on with the work. 

It seemed that precisely at the point 
where most help might have been 
available in attempting to allow the 
unique mission of the church to 
guide our discussion we chose to 
remain on the sociological level. 
Moreover we were not realistic 
about the nature of the state. The 
eagle has strength and more and 
more we look to the eagle for sup- 
port. Yet the church is in serious 
danger if it for a moment forgets 
that the claws of the eagle are 
quite consistent with its nature. The 
church therefore dissents not only 
when governments become corrupt 
but exactly when government is 
truest to its own mission, when it 
uses the sword to restrain the evil. 
Is not a fundamental difference be- 
tween church and state this, that 
the state is charged with the re- 
sponsibility of controlling evil while 
the church overcomes it with love? 
What was impressive at this con- 

ference was the way in which ecu- 
menical confrontation can take 
place without compromise. Even 
non-member communions like the 
Mennonites were invited to partici- 
pate and given the right to vote. 
Paul Mininger, Paul Peachey, Edgar 
Metzler, Harold Sherk and I at- 
tended. Such experiences cannot 
help but raise again the question: 
Why are our involvements in the 
ecumenical movement the exception 
rather than the rule? Are we too 
timid to witness to our brother in 
Christ? Or are we too timid to even 
allow the question of our ecumen- 
ical witness to be discussed freely 
among us? Outside our circles gen- 
uine respect for our Christian wit- 
ness is evident, but there is also 
some bafflement about our position. 

What struck me most forcibly 
was the general assumption that 
when individuals challenge the 
state this is quite in order. When 
however, we depart from such rug- 
ged individualism and suggest that 
it is rather the Holy Spirit who 
forms a community, a nation, a 
group which has clear lines of de- 
marcation by way of organization 
and loyalty, then red flags pop up 
all over. Yet this is the real point 
of the sixteenth century Anabaptist 
protest and the extent to which we 
retain such a view and embody it in 
our churches is also the extent to 
which we are commissioned to con- 
tinue a separate denominational 


The North Kildonan Mennonite 
Church of Winnipeg found its mem- 
bership too large for its meeting 
and so have organized a second con- 
gregation. Two hundred members 
make up the congregation which is 
meeting in the Springfield Heights 
High School auditorium. Leader of 
the new group is Bruno Enns, for- 
mer pastor of the First Church of 
Greendale, Sardis, B. C. He is as- 
sisted in his ministry by Peter Sa- 
watzky, Winnipeg, and G. Preis, for- 
merly of Volendam, Paraguay. Pas- 
tor of the North Kildonan Church is 
Victor Schroeder. 

Another new congregation in the 
Winnipeg area is the Charleswood 
Bethel Mennonite Church which 
was organized in May of last year. 
David Schroeder is interim pastor. 
The church has a membership of 

Christmas bundle distribution in Hong Kong 


Christmas bundles mean more than 
seasonal cheer to children in im- 
poverished overseas countries. Shel- 
tering them from overexposure to 
the elements, clothes contained in 
these bundles offer children a 
stronger hold on life during the 
harsh winter months. 

This is the nineteenth year in 
which the mcc is sponsoring this 
special project. Through the years, 
a total of over 450,000 bundles have 
been contributed. In 1963, 37,500 
bundles, a record number, were sent 
to a dozen different countries. It is 
hoped that last year's record will 
be surpassed in 1964. 

Each bundle, comprised of cloth- 
ing, a towel, soap and a toy, is 
accompanied by one dollar. The 
money is used to purchase a Bible 
or other Christian literature for the 
recipient of the bundle. 

The bundles should reach the mcc 
by July 1, so that they can be 
shipped to the overseas units in time 
for Christmas. 

Layette and leprosy bundles are 
also needed. Descriptive folders are 
available in quantity from the Board 
of Christian Service, 722 Main, 
Newton, Kan. 


Twenty young Canadian and U. S. 
men and women have the opportu- 
nity to spend a year in Europe as 
trainees. This will be the second 
group to cross the Atlantic to live 
and work on the Continent. 
On September 6, 1963, the first 

group of sixteen American and 
Canadian young people travelled to 
Europe under the mcc exchange pro 
gram. The two programs, trainees 
to America and trainees to Europe 
allow a healthy exchange of ideas, 
cultures, and people. Old miscon 
ceptions and animosities disappear 
to be replaced by new understand 
ings and friendships. 

Of the sixteen trainees now in 
Europe most are on farms. Several 
girls are in city households, and 
one is in an old people's home. Al 
though work is not the purpose of 
the program, it is necessary to cover 
transportation and the cost of the 
year in Europe. There is hardly a 
better way to become familiar with 
a country and its people than by 
working side by side with them. 

Trainees live with two different 
families during the year which per- 
mits firsthand acquaintance wit 
several areas. 

Send your inquiries to Train 
Program, Mennonite Central Com 
mittee, Akron, Pa. 


For a worthwhile vacation Menno 
Travel Service is planning several 
summer tours. A tour to Russial 
will be conducted from July 15 tc 
August 29. Frank H. Epp, editor of 
The Canadian Mennonite, will servell 
as tour conductor. Epp was born in 
Canada but his parents came from 
Russia in the 1920s. Places to be * 
visited in Russia include Leningrad, 
Moscow, Kiev, Yalta, Samarkand, 
Alma Ata, and others. Stops will 


March 10, 1964 


j also be made in Paris, London, Ber- 

I lin, and Helsinki while traveling to 

I the Soviet Union. 

The cost of the tour is $1925. This 

| includes air and other transporta- 
tion, lodging, meals, sightseeing, 
and services of the tour leader. The 
tour begins and ends at Kennedy In- 
ternational Airport in New York 

"Europe with a Swiss Flavor" is 
the title given to a tour to be con- 
ducted from August 1 to September 
5. Howard Raid, head of the Busi- 
ness Administration Department of 
Bluffton (Ohio) College will be the 
tour conductor. This tour will take 
its members to England, Holland, 
Germany, France, Austria, Italy and 
Switzerland. The inclusive cost of 
this tour is $1195. The tour will also 
begin and end in New York City. 

A Mexico and Central American 
tour is being organized for July 24 
I to August 21. John Koppenenhaver, 
professor of Spanish and Bible at 
Hesston (Kan.) College will con- 
duct this tour. Total cost is $945 
from Houston to Houston. Those de- 
siring the Mexico part of the trip 
only are given that option. Total 
cost of it will be $270 from Laredo 
back to Laredo. 

Further information on any of 
these tours may be obtained by 
writing Menno Travel Service at 
any of the following addresses: 
Box 367, Akron, Pa.; Ill Marilyn 
Ave., Goshen, Ind.; Box 283, New- 
ton, Kan.; or 182 Kelvin Ave., Win- 
nipeg 5, Man. 

[visual aids 

[ Four 16mm., color films on Amer- 
ican Bible Society work can now be 
ordered through the Audio Visual 
Library, 720 Main, Newton, Kan. 
Each film rents for a minimum of 
$4.00. Contributions over this 
amount go to mission literature 

Footsteps of Livingstone, 28 min- 
utes, reports on Bible work in the 
Congo, using excerpts from Living- 
stone's diary, rhythmic chants and 
tribal dances, and on-the-spot re- 
ports of Scripture translation and 

God's Word in Man's Language, 
27 minutes, is adapted from the 
book of the same title. It presents 
j Eugene Nida, American Bible So- 
| ciety's translations secretary, de- 
scribing the problems confronting 
t Bible translators. 

My Right and My Cause, 26 min- 
utes, was filmed mostly in Korea 
and has a Korean musical back- 
ground. It tells the story of Im 
Young Bin, General Secretary of 
the Korean Bible Society, and the 
remarkable preservation of a new 
Korean Bible manuscript. 

These Are Your Neighbors, 26 
minutes, shows the distribution of 
Bibles and Bible portions to prisons, 
hospitals, rescue missions, retarded 
children, migrant workers, sailors, 
and Navajo Indians in the United 
States, also the use of recordings 
and Braille books. 

We Are All Brotliers, a 54-frame 
color filmstrip with script, is avail- 
able from the Audio Visual Library, 
720 Main, Newton, Kan. Based on 
Public Affairs pamphlet No. 85, 
"The Races of Mankind," the new 
filmstrip uses cartoon drawings 
and photographs to examine preju- 
dices about race. Recommended for 
discussion with older junior highs 
through adults, the filmstrip rental 
is a free-will offering. 


A unique venture has been under- 
taken at the Manigotogan station 
of the Mennonite Pioneer Mission. 
This is the report of Missionary 
J. M. Unrau. He is the secretary 
of the Wanipigow Producer's Co- 
operative, Ltd., organized in the 
past year. Unrau writes, "Since the 
middle of August I have devoted 
half of my time in helping, plan- 
ning, and organizing of a co-opera- 
tive among the Meti and Indians 
here at Manigotogan and the Hole 
River Indian Reserve. We feel that 
the sooner the native will take re- 
sponsibility in community affairs, 
the better is the future for an in- 
digenous church." 

Interest among the local people 
is high. With help from the Co-op 
Service Branch and the Co-op Union 
of Manitoba, the organization was 
formed. The co-operative helps co- 
ordinate and establish the people in 
their fishing. It has a governing 
committee made up of local people. 
During the first year efforts were 
concentrated in providing outboard 
motors for boats. 

As of the end of October there 
were twenty-one members in the co- 
operative. During one eighteen day 
period more than $4,000 worth of 
fish were caught and sold. Pulp- 
wood cutting on this co-operative 

basis is planned for the winter 

Leonard Hildebrand of Rosenfeld, 
Man., recently became the book- 
keeper and office worker for the 
Co-operative. The Mennonite Pio- 
neer Mission is part of the mission 
program of the Conference of Men- 
nonites in Canada. 


"The established church [in the 
CongoJ appears shocked, embar- 
rassed, and frightened because it is 
still too young to respond intelli- 
gently, imaginatively, and with 
spiritual power against such on- 
slaught of unevangelized citizenry." 
This was the statement of Reuben 
Short, executive secretary of the 
inter-Mennonite Congo Inland Mis- 
sion. He was commenting on the 
recent terrorist campaign in Con- 
go's Kwilu province. 

"Fourteen million people split 
into seventy ethnic groups with 400 
different dialects find it difficult to 
get into one nation — this in a con- 
text of desire for freedom that is 
not understood. We need only re- 
mind ourselves that but a small 
fragment of this society is redeemed 
and discipled . . . what a responsi- 
bility mission still has!" 

The Congo Inland Mission feels 
that its assignment in the Congo, in 
spite of, or rather because of, re- 
cent events is still incomplete. The 
Mission continues to search for the 
best means of continuing Christian 
witness there. 

Meanwhile evacuated cim worker 
James Bertsche writes of his ar- 
rival to safety: "When they [other 
missionary evacuees] saw us com- 
ing barefooted, they promptly dug 
into their suitcases and searched 
among the meager belongings they 
had salvaged from their own flam- 
ing houses, and furnished us each 
with shoes — an experience I shall 
never forget." 

In reviewing the course of the re- 
bellion, Short gave the following 

In early November we began to 
hear about a youth movement in 
the Idiofa area [see map, page 149] 
sparked by Mulele Pierre. Mulele re- 
portedly spent about eighteen 
months in Red China. He was a 
former minister of education in 
Congo. He instituted a series of 
training sessions in guerrilla war- 
fare with the youth of his tribe. 


Peace Plays 



I THE ]■ 


J Lliil 


■■y.Mi:J: Vr/ ! 

Three one-act peace plays. Per- 
formance time 20 to 30 min- 
utes. No royalty. 75 cents each. 

at Mennonite Bookstores 

Berne, Indiana Rosthern, Saskatchewan 
720 Main Street, Newton, Kansas 

By late December tension was 
mounting toward Kikwit. The army 
was alerted, road blocks were set 
up. The Congolese army made some 
investigations but no encounters of 

In early January, Lutshima, a 
ferry point about halfway between 
Kandala and Kikwit was attacked. 
This is a local administrative cen- 
ter with a large Portuguese saw- 
mill and nut post. An hour up the 
road is the Mennonite Brethren 
station, Kafumba. A band of youth 
broke out of the forest and attacked 
the center, set fire to chief's house, 
destroyed equipment and records. 
They knocked out bridges, but the 
military moved in and it was quiet 
— theoretically. 

During mid-January other gov- 
ernment buildings in other areas 
were burned including one south of 
Kandala. The chief government of- 
ficer and his police resisted, were 
overcome and killed. Government 
wives frightened, took refuge up- 
stairs in chief's house and refused 
to come out. The house was burned 
with wives in it. 

On the night of January 16, the 
local government office in Kan- 

dala was burned. Local government 
officers left for Gungu. 

On the night of January 17 the 
Kandala ferry was cut adrift and 
reportedly crews were at work at 
nights destroying bridges in the 

On the night of January 18 James 
Bertsche and V. J. Sprunger re- 
turned to Kandala from a meeting 
of the mission's administrative com- 
mittee at Tshikapa. 

The following day was Sunday. It 
was unusually quiet at Kandala. 
Few Africans were stirring. Inquir- 
ies brought evasive answers. 

On Monday, January 20, V. J. 
Sprunger returned to Gungu with 
his son, Charles Sprunger, and 
Loyal Schmidt who had come on 
Sunday to set up a radio transmit- 
ter. In the afternoon at Kandala 
three truck loads of Congolese sol- 
diers arrived. Local youths associ- 
ated V. J. Sprunger's departure of 
the morning with arrival of sol- 
diers in the same afternoon. There 
was actually no relation between 
the two events. 

On Tuesday, January 21 at 7:30 
p.m., a band of youth came scream- 
ing on to the Kandala station set- 
ting fire to the Christian village, 
two school buildings, the Institute 
Biblique camp, and missionary 
dwellings and cars. Missionaries 
fled to the pastor's house where 
they were held captive. They were 
searched and forfeited shoes, socks, 
watches, eyeglasses, purses. They 
were held at the maternity hospital 
for the night and until Friday when 

On January 22, 3:00 a.m., Charles 
Sprunger and Loyal Schmidt were 
returned to Kandala. They had been 
caught by a band on their return 
from Gungu, taken before a mock 
court of several hundred youths, 
declared innocent, and returned to 
Kandala with hands tied behind 
back, weary, and blistered feet. 

On January 23 Mukedi was evac- 
uated via Missionary Aviation Fel- 
lowship plane. Kandala missionaries 
hoped for plane to rescue them. A 
maf plane dropped a couple notes 
asking for signals and to clear air- 
strip. Missionaries sent message by 
use of manioc flour and rolls of 
bandages on ground to send heli- 

On January 24 two United Na- 
tions helicopters arrived and mis- 
sionaries were rescued. Bertsche 

hoped to rescue Institute Biblique 
students first. Mob approached. He 
escaped, but Bertsche said, "This 
was a bitter experience for us. We 
felt so very responsible for them 
and had promised to do all in our| 
power to get them out along with| 

Later the Kamayala and Kajiji 
stations were evacuated. Then on 
February 1, Nyanga was evacuated, 
just to play safe. 

During the January wave of ter- 
ror, three Belgian Catholic mission- 
aries and a Baptist missionary werel 
killed. Since that time two other 
Belgians were killed. They were 
teachers at the Catholic mission at 
Makundjika, south of Kikwit. 

No Mennonite workers suffered 
physical harm during the raids. 
The personal goods of the Harold 
Graber and James Bertsche fami- 
lies and of Selma Unruh were lost, 
Insurance was carried but it pro- 
vided no coverage for acts of war. 

The Congolese army is making 
an uncertain effort to restore order 
to Kwilu. The army is garrisoned 
in the cities but does not have full! 
control of the countryside. Kikwit, 
the capital, has garrison of 1,000 
soldiers, but it is menaced on three 
sides by guerrilla bands. The only 
roads left open lead west. 

Gungu is being held by eighty sol- 
diers. The town has been under re 
peated attacks by guerrillas in 
which over thirty of the 1,000 refu- 
gees who have crowded the town, 
lost their lives. 

Idiofa is defended by 180 soldiers. 
The situation here is calm. 

The Congo army has suffered 
few losses, fewer than twenty. Th€ 
guerrillas on the other hand have 
lost 1,000 men in suicidal attacks 
during six weeks of fighting. Their 
fighting spirit is apparently undi 
minished though they are armec 
chiefly with five-foot-long bows 
long bush knives, and some ancient 

Charles Sprunger, who was held 
prisoner by the rebels for a short 
time, observed that the young ter 
rorists were carrying only one ar 
row. They believed that they coulc 
kill ten people with it alone. 

Travel to Kwilu has been banner 
by the government. 

The United Nations and Catholk 
Relief Services have been dropping 
food by helicopter to the besiege* 
inhabitants in Idiofa and Gungu. 


March 10, 196- 














1965, July 10-16— General Confer- 
ence, Estes Park, Colo. 

1967 — Mennonite World Confer- 

Apr. 23-26— Central District, Kid- 
ron, Ohio. 

Apr. 30-May 3 — Eastern District, 
Bally, Pa. 
June 18-21 — Northern District 
June 4-7 — Pacific District, Aber- 
deen, Idaho. 
Oct. 16-20— Western District 
July 3-7 — Canadian Conference, 
Rosthern, Sask. 

Mar. 22-26 — Pre-Easter services, 
Grace Church, Pandora, Ohio. Law- 
rence Voth, speaker. 

Mar. 22-25 — Spring meetings, First 
Church, Bluffton, Ohio. A. J. Metz- 
ler, speaker. 

Mar. 31 — Annual meeting of mis- 
sionary groups from First Church, 
Bluffton; Ebenezer, Grace, and St. 
John churches, Pandora; and First 
Church, Lima, Ohio; at the Lima 

Mar. 22-27 — Pre-Easter messages 
Bethel Church, Mt. Lake, Minn. 
Paul Boschman, speaker. 

Mar. 24-27 — Holy week meetings 
Salem Church, Freeman, S. D. Rus 
sell Mast, speaker. 

Mar. 26-29 — Pre-Easter Services 
Bethesda Church, Henderson, Neb. 
Erland Waltner, speaker. 

Mar. 13 — Eugene Jamison, folk 
singer, Memorial Hall, Bethel Col 
lege, North Newton, Kan. 

Mar. 15 — Talk on Yugoslavia by 
Curt Regehr, Burrton (Kansas) 

Mar. 17 — Western District Wom- 
en's Missionary Organization spring 
meeting, West Zion Church, Mound- 

March 22 — Lenten Service, Kan- 
sas City (Kan.) Church, "Between 
Two Thieves," a play. 

Mar. 22-26— Holy Week Meetings, 
Burrton (Kan.) Church, Gideon 
Yoder and Merle Unruh, speakers. 


Roberta Anne Coffman, and Dil- 
lard Dean Duerksen, First Church, 
Newton, Kan., on Jan. 18. 

Ronald Decker, First Church, 
Newton, Kan., and Marilyn Joy Al- 
brecht, Eden Church, on Jan. 17. 

Marie Duerksen, First Church, 
Newton, Kan., and John T. Klein- 
sasser, Freeman, S. D., on Dec. 26. 

Bette Jean Franz, First Church, 
Newton, Kan,, and Roger Ratzlaff, 
Alexanderwohl Church, Goessel, 
Kan., on Feb. 22. 

Wilbur Nickel, Grace Hill Church, 
Whitewater, Kan., to Dorothy Urn- 
holts, Church of God, Yates Center, 
Kan., on Feb. 16. 


Wanted: Head residents for the 
men's dormitory and the women's 
dormitory at Bluffton College. Write 
Carl F. Smucker, Dean of Students, 
Bluffton College, Bluffton, Ohio. 


Galen Froese, Hoffnungsau 
Church, Inman, Kan., entered 1-W 
service in February. He is working 
at the Denver General Hospital. 

Don Lehman, Bethel Church, For- 
tuna, Mo., entered 1-W service in 
the Evanston (111.) Hospital the 
first of March. 

Ronnie Schmidt, Tabor Church, 
Newton, Kan., entered 1-W service 
at Denver, Colo. 

Arden Blotter, Professor of Chem- 
istry at Bluffton College, has re- 
ceived an appointment to the fac- 
ulty at Robert College near Istan- 
bul, Turkey. He will begin his leave 
of absence in August and will be in 
Turkey for three years. 


Tlie Earliest Christian Confes- 
sions, by Vernon H. Neufeld, was 
recently published by E. J. Brill 
of Leiden, Netherlands. The book 

appears as one of a series pub- 
lished by the Netherlands firm. It 
represents the substance of the au- 
thor's dissertation at Princeton The- 
ological Seminary. Neufeld is presi- 
dent of Bethel College in North 
Newton, Kan. 


Kansas City (Kan.) Church, on 
Feb. 2: Mrs. Albert Curtis. 

Good opportunity to open welding 
business serving large farming and 
oilfield area. Some financial help 
available for sincere, energetic per- 
son. Zion Church in Kingman in- 
vites the family to worship with 
them. Contact: R. A. Graber, Route 
2, Kingman, Kan. 


Code number in brackets indicates 
congregation. Key available on re- 

Kenneth, Buller, 3915 Scott Ave., N., 
Robinsdale, Minn. 56476 [82] 

Mrs. Joseph Cressman, Woodland 
Park, Colo. 80863 [261] 

Florence Derksen, 2811 West 3 St., 
Wichita, Kan. 67200 [82] 

Stella Derksen, Box 1283, Fort Wal- 
ton Beach, Fla. 32548 [82] 

Eugene Detweiler, 402 E. Center St., 
Eureka, 111. 61530 [262] 

Kenneth Finlayson, 1647 Garfield 
Ave. SW, Canton, Ohio 44700 [81] 

Bertha Franz, 4045 Brooklyn, Seat- 
tle, Wash. 98100 [1] 

Charles Friesen, 4945 Walker, Lin- 
coln, Neb. 68500 [21] 

Edward G. Friesen, Route 1, Phil- 
lips, Neb. 68865 [21] 

Walter F. Friesen, Elba, Neb. 68835 


Virgil B. Graves, 2130 W. County 
Road E, Apt. 204, New Brighten, 
Minn. 55112 [7] 

Levi Keidel, Sr., 4843 West Glendale 
Ave., Box 17, Glendale, Ariz. [260] 

Frank Epp, John Koppenhaver, Howard Raid (News: Travel Tours); Vernon H. 
Neufeld (Published). 



Robert Krehbiel, Consulate of 

U.S.A., Chiang Mai, Thailand [1] 
Daune Kroeker, 965 Gretchen Lane, 

San Jose, Calif. 95100 [246] 
Mrs. Ronald Krough, Dolliver, Iowa 

50531 [31] 
J. E. Lantis, 120 Pinecrest, Jones- 

ville, Mich. 49250 [51] 
B. C. Sawatzky, 16845 E. Nebraska, 

Reedley, Calif. 93654 [204] 
Beth Schrag, 4110 NE 12, Apt. 206, 

Seattle, Wash. 98100 [1] 
Loren Schrag, Rt. 1, Box 46, Odessa, 

Wash. 99159 [1] 
Paul Snyder, 5930 Woolman Ct, No. 

52, Parma, Ohio 44130 [81] 
Harriet R, Sprunger, 8850 Beverly 

Blvd., Los Angeles, Calif. 90048 


Elmer Wall, 1712 S. Covell Ave., 
Sioux Falls, S. D. 57100 [82] 

Gustav Wiebe, Thunder Mount Trail- 
er Court, Star Route, Juneau, 
Alaska 99801 [1] 


I anticipate the arrival of your pa- 
per weekly. The articles of chal- 
lenge and inspiration are particu- 
larly stimulating. I also appreciate 
your relevant and "spicy" editorials. 
Margaret Wiens, Winnipeg 


Dear Editor: I read with much feel- 
ing the testimony by J. H. Quiring 
on "A Mennonite Brethren View of 
Mennonites." I am a General Con- 
ference member living next door to 
Mennonite Brethren members. I 
visit with them, I trade with them, 
I visit their church on occasion, and 
they visit mine. We comfort each 
other or draw spiritual strength 
from each other, but one thing I 
cannot do, and that is — join their 
church. For I find no verse in the 
Bible that gives us permission to 
be baptized twice. 

They have gone the first mile of 
the way by giving each church the 
privilege to decide if they want to 
take us into their church, without 

Could the General Conference 


Mrs. Lena Ediger, Hoffnungsau 
Church, Inman, Kan., born March 
23, 1888, and died Jan. 8. 

Mrs. Fanny Forney, Flanagan 
(111.) Church, born Oct. 8, 1874, and 
died Jan. 31. Two daughters survive. 

John D. Goossen, First Church, 
Hillsboro, Kan., born Oct. 24, 1902, 
and died Feb. 17. His wife, four 
sons and two daughters survive. 

Frieda B. Loewen, Lehigh (Kan.) 
Church, born Dec. 15, 1894, and died 
Feb. 13. 

Mrs. John J. (Anna) Pauls, Hoff- 
nungsau Church, Inman, Kan., born 
Aug. 20, 1873, in Waldheim, South 
Russia, and died Jan. 7. 

Mrs. Mary (John J.) Reimer, 
First Church, Hillsboro, Kan., born 
July 14, 1877, and died Feb. 18. One 
son and three daughters survive. 

Cornelius J, Schmidt, Tabor 

church go the second or even the 
third mile of the way to meet them 
by changing our baptism to immer- 
sion from now on, since we claim we 
do not put emphasis on the method 
of baptism, but on conversion? Our 
missionaries say they must all bap- 
tize alike on the mission field to 
avoid confusion. Why can't we agree 
at home? Mrs. Ferd S. Goertzen, 
308 S. Ash, Hillsboro, Kan. 


Dear Editor: I have read the article 
entitled "America Need Not be God- 
less" in the Dec. 31 issue of The 
Mennonite. The writer refers to the 
Supreme Court's decision as a his- 
torical event in their decision on 
Bible reading in the public schools. 
To me it would seem rather unfor- 
tunate that Bible reading should be 
unconstitutional. But since that is 
the ruling we must abide by it as 
citizens. He also stated that the 
citizens should accept it as a chal- 
lenge to become more godly, be- 
cause it puts the responsibility on 
the home and the church to teach 
religion. The question then arises 
are the families meeting the chal- 
lenge? There are homes where the 
Bible is never read or any audible 
prayers offered not excluding many 
church members and thousands of 
children never attend Sunday school 

Church, Newton, Kan., born June 1, 
1879, and died Feb. 8. He is sur- 
vived by two sons and six daugh- 

Mrs. Leona Schmidt, Hoffnungsau . 
Church, Inman, Kan., born April 14, 
1921, and died Jan. 17. 

Mrs. Harvey (Josephine) Shelly, 
Bethany Church, Quakertown, Pa., 
died Feb. 14 at the age of 83. 

Amelia Beck, Carlock (111.) Church, 
died Feb. 8 at the age of 84. 

Eugene Michael Butter, Inman 
(Kan.) Church, born Aug. 17, 1945, j 
and died Feb. 8. 

William Graber, Salem-Zior 
Church, Freeman, S. D., born Maj 
23, 1900, and died Feb. 10. 

Mrs. Elva M. Hansen, Community 
Church, Monroe, Wash., born Dec, 
23, 1875, and died Jan. 12. 

Mrs. Emma Schwartz, Commu 
nity Church, Monroe, Wash., borr 
June 4, 1877, and died Jan, 18, 


or even know that there is a God ir 
heaven who rules over all. Bible 
reading in the schools would give 
such children an opportunity to heai 
about their creator. Bible reading 
has harmed no one except those 
who deny the existence of God. This 
change has come about through the 
persistent efforts of the atheists anc 
their counterpart. There is a waj 
of getting the Bible back into the 
schools again. Congressman Beckei 
of New York has joined with othei 
congressmen to have a constitution 
al amendment. It has been filee 
by Congress, but has been lockec 
up in the house Judiciary Commit 
tee of which the chairman refuses 
to bring it out to the floor for de 
bate. A petition has been drawn \x\ 
to force it out of committee. It i: 
called petition No. 3 to be signed a 
the clerk's desk. I believe every per 
son should write to his congress 
men urging them to sign. So let us 
try to bring the Bible back agair 
to our children. I am not a pessi 
mist but all of us can see what i 
has done in Russia when the chil 
dren were deprived of the Bible 
and its influence. Surely we woulc 
not want to follow such a pattern 
The children of today are the mer 
and women of tomorrow. So let us 
not neglect them. Let us keep Amer 
ica strong. Wm. G. Leber, 67 S. Fifth 
St., Souderton, Pa. 


March 10, 196^ j 



I build hope 

1 through 

i summer service 

Arizona Mission (Oraibi, Bacavi, 
Hotevilla, Moencopi); 6 persons, 3 
preferably men; 4 weeks, June 1-27; 
in teach vacation Bible school, direct 
le singing and recreation, help with 
/e household duties, building repair, 
ir : and painting. (GO 
ig Atlanta, Georgia; 4 to 6 persons, 
;e | preferably 20 or over; June- August; 
is ! Gate City Nursery, Grady Home for 
le I Girls, Goodwill Industries, vacation 
id Bible school teaching, race reconcili- 
lyiation. (MCC) 

le Camps: Persons interested in serv- 
;r ing at church retreat grounds 
:r ! should write directly to the camp 
n- 1 director. (GC) 

idiCamp London, Gulfport, Mississip- 
pi; 2 men and 4 women; 7 weeks, 
t- ! June 9 to July 24; Bible school 
:s teaching, directing recreation at 
e- Community Center, cooking, clean- 
ip ing. Volunteers should be quite ma- 
is ture. (GC) 

it Children's Center, Laurel, Mary- 
t- land; 6 to 8 persons; June-August; 
is-iassist long-term Voluntary Service 
is unit in camping and recreational 
in activities. (MCC) 

a- Colombia Mission, South America; 
it 2 (men preferred) to help in school 
il and general maintenance; some 
le knowledge of Spanish strongly de- 
Id sired; 3 months, June through Aug- 
i, ust. (GO 

m East Harlem Protestant Parish, 
is New York; 1 person or couple, col- 
r- lege senior or seminary student 
i preferred; 11 weeks, June 15 to 
September 1; teaching, teacher 

training, community calling, recre- 
ation; scholarship available. (GC) 
Education Teams: 4 persons; 4 to 
6 weeks, July 1 to August 1 or 15; 
interpret curriculum and counsel in 
Christian education, assist in set- 
ting up leadership training. Teach- 
ing experience needed. (GC) 
Eloy Migrant. Mission, Arizona; 3 
women; 3 weeks, May 21 to June 9; 
vacation Bible school teaching or 
assisting, play piano, supervise play- 
ground, clean chapel, general as- 
sistance. (GC) 

Freedom Gardens for the Handi- 
capped, New York; 4 or 5 persons; 
grounds maintenance and assistance 
at swimming pool, cooking, house- 
work, and general assistance to the 
handicapped. (MCC) 
Friendship Camp; 4 or 5 persons; 
June 10 to August 15; assist regular 
staff in interracial summer camping 
program. (MCC) 

Fresno Community Church, Califor- 
nia; 2 persons; four weeks, mid- 
June to mid- July; vacation Bible 
school, recreation leading, office 
work in church, community visita- 
tion. (GO 

Illinois Migrant Work, Hoopeston; 
2 women; May 1 to August 28; 
work with local migrant committees 
to develop program in vacation 
Bible school, recreation, homemak- 
ing and health education, nursery 
care. Spanish preferred. (MCC) 
Inner-City Protestant Parish, Cleve- 
land, Ohio; 4 or 5 persons (must 
be entering or above junior year in 

college); June 13 to August 22; va- 
cation Bible school teaching, day 
camping and recreation, work at 
100-acre farm-camp serving parish 
children. Applications should be in 
by March 15. (MCC) 
Inner City Remedial Reading; Tu- 
torial program in reading and other 
basic subjects for potential school 
dropouts, similar to Nashville pro- 
gram last summer. Certified teach- 
ers needed. Cities under considera- 
tion are Kansas City, Chicago, 
Cleveland. (MCC) 

Institute of Logopedics, Wichita, 
Kansas; 4 or 5 persons; June- Aug- 
ust; maintenance and grounds care, 
housemothers' assistants in institu- 
tion for potentially retarded and 
handicapped children. (MCC) 
Jewish Foundation for Retarded 
Children; 4 women, 2 men; June 
21 to August 21; work with retard- 
ed children. (MCC) 
Junior Village; 3 or 4 persons to 
join long-term unit of 8; June- Aug- 
ust; nursery, play-school, recreation, 
cooking, and sewing activities with 
children. (MCO 

Kansas City Church and Loyalty 
Mission, Kansas; 1 person all sum- 
mer to serve as girls' club leader, 
Bible school teacher, and pastor's 
secretary; one athletically-inclined 
mature college student with social 
work interest to do team, gang, 
and club work in the Loyalty Mis- 
sion; 2 men or women June 8 to 
July 3, Bible schools in old residen- 
tial and slum neighborhoods. (GO 



Maplewood Church, Fort Wayne, 
Indiana; 2 women; two and a half 
weeks, June 3 to June 19; Bible 
teaching, crafts, recreation, music, 
community calling. (GO 
Mennonite Pioneer Mission, Lake 
Winnipeg, Manitoba; 2 men for 
maintenance and youth camp dur- 
ing the first week of July; June 15 
to July 15 at Matheson Island, Loon 
Straits, and Bloodvein, Man. (GO 
Mennonite Youth Farm, Rosthern, 
Saskatchewan; 2 men, 6 women; 2 
weeks to 3 months, June 1 to Sep- 
tember 15; farm work, gardening, 
nursing aide, kitchen help. (GO 
Mississippi; 6 girls and 6 fellows, 
age 17-18, grades 11-12; three weeks, 
July 6-25. Work at Methodist 
assembly grounds at Waveland, 
Mississippi. Cost $1.50 per day. (GO 
Nashville, Tennessee; 6 to 8 per- 
sons, preferably 20 or over; June- 
August; assist at Community Cen- 
ter's summer program and teach va- 
cation Bible school, participate in tu- 
torial program. Tutorial volunteers 
must be qualified teachers. (MCC) 
National Institutes of Health, Be- 
thesda, Maryland; 8 to 10 persons, 
preferably over 20; June 15 to Aug- 
ust 30; serve as normal control pa- 
tients in medical research. (MCC) 
North Battleford Hospital, Saskatch- 
ewan; 12 persons; May through Sep- 
tember; earning units; psychiatric 
aide and orderly work. (GO 
Northern Cheyenne Mission, Mon- 
tana; 3 men and 3 women; 2 to 4 

weeks, June 1 to June 28; vacation 
Bible school teaching, assist with re- 
pair and housework. (GC) 
Oklahoma Indian Churches, Ham- 
mon, Oklahoma; 2 women, May 25 
to June 5 or 12; teach vacation 
Bible school and assist in children's 
activities. (GO 

Ontario Caravan; 6 to 8 persons; 
eight weeks, July 6 to August 28; 
vacation Bible school teaching, camp 
counseling and assistance at Ham- 
ilton, Toronto, Copper Cliff, and 
Ontario Mennonite camps. Two per- 
sons could stay on additional week 
for Peace Booth at Canadian Na- 
tional Exhibition. Transportation be- 
tween projects provided. (GC) 
State Hospitals at Hastings, Min- 
nesota, and Redfield, South Dakota; 
5 to 6 persons at each place; June 
15 to August 30; work as psychi- 
atric aides in patient care and ac- 
tivity. (MCC) 

Westminster Center, Bell Center, 
California; Several persons for day 
camping, vacation Bible school, 
teenage club work, recreation, Sen- 
ior Citizen camp, and other activi- 
ties related to settlement house 
work. (MCC) 

Wiltwyck School for Boys, Ne 1 
York; 3 men; June 15 to August 2( 
assist long-term unit as counselor 
guides, etc., in outdoor summt 
camping program. (MCC) 
Woodlawn Church, Chicago, Illinois 
2 men and 4 women; 6 weeks, Jur 
22 to July 31; 3 weeks of Bib] 
school, 2 weeks of day campinj 
evening recreation; seminar on rac 
and the city; college juniors q 
seniors preferred. (GO 
Woods School, Pennsylvania; 6 to 
persons; June 15 to August 30; fi 
openings created by regular sta 
on vacation, in housemother £ 
housefather roles, assisting menta 
ly retarded in daily routines. (MCCj 
Two otlver teenage workcamps ai 
being planned. Ask for flyers o 
these. (GC) 

For further information on Generi 
Conference (GC) service and fc 
application forms, write to: Boar 
of Christian Service, 722 Main St 
Newton, Kansas 67114. For Menn 
nite Central Committee (MCC 
write to MCC Summer Service, A 
ron, Pennsylavnia 17501. 

Service of Love 

Betty Krehbiel 

"Mbnnonites? What are Menno- 
nites? They're going to work with 
us this summer?" 

Many of the employees had never 
heard of Mennonites before. No 
wonder we seven girls were stared 
at with such curiosity when we first 
arrived at Fergus Falls (Minn.) 
State Hospital for a summer of 
voluntary service. None of us had 
ever worked in a mental hospital 
before, so we were equally curious. 

The hospital cares for over 1,400 
patients, and in such a large place 
we felt small and lost. But in a 
couple of weeks we were familiar 
with the grounds. We were able to 
find our way to the wards, but 
were not beyond getting lost. 

I worked as a psychiatric aide on 
the ward of elderly regressed wom- 
en. Ours was the largest ward in 
the hospital. We fed, cleaned, and 
dressed ninety patients every day. 

At first, the patients were just a 
group of ladies who all looked alike. 
However, in time they became sep- 
arate individuals with distinct char- 
acteristics. This one didn't care to 
italk, that one loved attention, this 
one wouldn't eat, that one ate too 

If one would allow it, the work 


"Strange thing with Alfred. . . . First we involved him in 
Youth Fellowship, then we involved him in Men's Brother- 
hood, then we involved him in Sunday School visitation. 
. Finally we involved him right out of the churchi" 

became just routine. Go to work at 
6:30 a.m. Get the patients out of 
bed. Give them breakfast. Wash the 
patients. Find clean clothes for 
them. Run errands. Serve dinner. 
Take the patients outside for exer- 
cise. Off duty at 3:00. I could easily 
fall into the swing of things, and 
too often did. 

Yet, I found that the break from 
the daily routine was the most re- 
warding. The patients loved a little 
extra attention. One day I took a 
magazine and sat down beside one 
of the ladies. As we looked through 
the magazine, I tried to get her to 
talk about what we saw. She never 
said more than "yes, yes," but my 
reward was in the smile she gave 
me when I left her. 

All of us girls knew that the help 
we could give to the patients was 
very limited, so our aim was to give 
them love. Often we questioned our 
worth. What were we doing any- 
way? Were we really doing a serv- 
ice? Although we had our moments 
of discouragement, we were not 
without moments of encourage- 
ment. One patient told me, "I like 
you. You're a nice nurse." Another 
patient met me one morning with, 
"Good morning, Sunshine." The 
small things were our reward. 

Our unit was scattered through- 
out the various parts of the hos- 
pital. At night we would get to- 
gether and share our experiences. 
We had plenty to talk about. We 
represented five areas of the hos- 
pital, five states, and three denom- 

But not all of our time was spent 
in work and talk. Seven girls and 
one car made for much fun and rec- 
reation. We spent some time sight- 
seeing and trying our skill at vari- 
ous sports. Everyone marveled at 
our ability to get along together. 
One employee thought the seven of 
us had known each other all our 
lives. Even though we felt as the 
employee did by the end of the 
summer, at the beginning we were 

We left hoping that the employ- 
ees would remember the Mennonites 
as those who serve with love. 


The Power of the Whole Gospel ... 146 

January Terror 148 

News 150 

Church Record 155 

Build Hope Through Service 157 

Service of Love 159 

Editorial 160 


Summer projects bring you into the lives 
of others. The opportunity to live, study, 
and work together is the first step in 
understanding between people, countries, 
and faiths. 


Russell L. Mast, North Newton, Kan., is 
pastor of the Bethel College Church. 

Elmer Neufeld, B.P. 3101, Leopoldville- 
Kalina, Congo is director of the Menno- 
nite Central Committee's program in 
Congo and a member of the Board of 

Betty Krehbiel, Kingman, Kan., is a 
sophomore at Bethel College, North New- 
ton, Kan. 


Cover, World Council of Churches photo. 


Editor: Maynard Shelly. Youth editor and 
editorial assistant: Elvera Beumgarfner. 
Art director: John Hiebert. Business man- 
ager: Walter D. Unrau. Circulation sec 
retary: Marilyn Kaufman, 722 Main St.. 
Npwton, Kan. 67114 

Consulting editors: Claude F. Boyer, 1 15 
Ham Street, Sugarcreek, Ohio: Willard 
Claassen, 722 Main St., Newton. Kan.; 
I Herbpr* Fre'z, 602 S. 8 St., Goshen, 
Ind.; Waldemar Janzen, 600 University 
Blvd., Winnipeg 29; Robert D. Suderman, 
2226 Park St., Paso Robles, Calif. 


Second Class Postage Paid at North Newton, Kansc 

We don't have an alphabet of twenty-six letters. 
It's not that simple. Capital letters complicate the 
picture. Because of them we really have an alphabet 
of fifty-two letters, because to read we have to learn 
at least two variations for each letter. Since the 
letters of the alphabet are written by hand as well as 
printed, you can really add another fifty-two. And 
if you read a lot of writing you learn a lot of odd 
shapes. The Chinese have nothing on us, really. 

I'm opposed to capital letters — in a mild sort of 
way, of course. Too many of them make for diffi- 
cult reading. Capital letters do have value but they 
should be used sparingly. Starting a sentence with a 
capital letter is a good tradition. It's good to know 
where to start. 

Clusters of capital letters trouble me most of all. 
On a page of print they stand out and call attention 
to themselves — usually more attention than they de- 
serve, because after you find them you have to de- 
cipher them. I'm really not sure that MCC is any 
easier to read than Mennonite Central Committee. 
It does save space, but if that is the aim, why don't 
we adopt shorter names to begin with? Of course, 
the alphabet clusters become letters of the alphabet 
themselves that we add to our reading vocabulary, 
and so the problem pyramids. 

I don't know who invented the capital letter fad. 
Was it Time magazine or was it the second Roosevelt 
administration? We seem to be stuck with it. And 
we have our own homegrown versions. I witnessed 
the birth of TAP (Teachers Abroad Program) with 
little less than enthusiasm. But I jumped when we 
were stuck with TIP — I don't have my magic de- 
coder with me, but that's something about teachers 
in an inner-city program. Perhaps the person who 
told me about TIP wasn't serious. I hope so. But 
the pewter metal pri/.c certainly goes to COMBS 
the Council of Mission Boards Secretaries. I think it 
was accidental, so 1 will he charitable and leave the 
quality of my mercy unstrained. 

The thing that got me started on (his was VS. I 
was going to write something about summer volun- 

tary service. In the process, I got all hung up o| 
VSer. This last act really compounds a felony — i: 
my eyes, at least. If people want to talk this way, 
really don't want to discourage them. I just hesitat 
to print it. I'd rather use volunteer, but then I' 
not sole proprietor of our language. I'd like to kee 
reading relatively simple, knowing that reading for a' 
too many of us is hard at its best. This means keep 
ing our speech free of private jargon and needles 
clutter. (I request all those who want to accuse m 
of my past and future crimes to please enclose 
dollar, so that this may be a profitable venture for me. 

And how about c.o.? How often have I dissolve 
in silent rage before this criptic mark. I'll admit tha 
conscientious objector is a long word to write and 
hard one to spell. Some use it in their everyda 
speech, so I guess we should find a way to write ii 
How about see-oh? Conjector? 

A minor infraction in the use of capitals is to fe( 
that they add importance to the thing capitalizec 
What really happens is you make it harder to reac 
We don't capitalize love. That's important. Wh 
capitalize church, home, and salvation? They ar 
important. Capitals should be saved for names c 
people and specific objects. We don't imply tha 
Kansas is more important than love because it carrie 
a capital. One is specific and limited; the other 

Capitals are also used for emphasis. They ca 
soon be overused. They are sometimes used to cove 
up other deficiencies. Having failed to find othe 
ways of getting our message across we resort to capitr 
letters and say: VOLUNTEER FOR SUMMEI 
SERVICE. Note how hard to read that is. An 
how ineffective. (Perhaps or maybe. I'll let yo 
decide.) It would have been better if I had bee 
creative enough to put the idea into words instead i 
capitals. For my closing words I have chosen 
illustration of sonic of the things I've said ami haven 1 
said. It may be the beginning of a rebuttal. Tak 
over from here, please. 



The cross is the central symbol of 
Christianity. We see it everywhere 
in Protestant as well as in Catholic 
churches. It occupies a command- 
ing position in our faith. We are 
rarely' allowed to forget it, especial- 
ly during Lent and Holy Week. 

But in spite of the omnipresence 
of the cross, it is easy to forget the 
contrast between the cross we see 
and its history. 

The cross we see is not awkward- 
ly constructed, not full of rough 
knotholes, not splintery and dirty. 
Our cross is symmetrical, smooth, 
clean, attractive. Our cross has no 
blood on it. It shines in the sun- 
light. Our cross holds no lonely 
man, blood streaming from his 
head, welts on his body, disfigured 
and deformed by pain, from whom 
we turn with shuddering and dis- 
gust. No noisy, unruly, hostile rab- 
ble surrounds our cross; only an 
orderly, worshipful congregation. 

We can look at our cross in peace 
and with affection, adoration, and 
pride. But in doing so we can easily 
forget the. terrible cost of our re- 
demption and the challenge of the 
cross to' our complacency. 

Our cross has not only been beau- 
tified and embellished; it has also 
been made more bearable. We for- 
get the pain it caused and have 
made it a source, not of distress 
and disturbance, but of peace, health, 
comfort, and even sweetness. Living 




// the cross is only decorative and comforting 

it is a stumbling block 

in a luxurious world which delights 
in perfume, in culinary, gastronom- 
ic, and aesthetic pleasures, we have 
in our hymns attributed these pre- 
cious attributes to the cross: "Sweet 
the moments rich in blessing/ 
Which before the cross I spend/ 
Life and health and peace possess- 
ing/ From the sinner's dying 
friend./ Here I'll sit forever view- 
ing/ Mercy's streams in streams of 
blood/ Precious drops, my soul be- 
dewing/ Plead and claim my peace 
with God." 

It is one thing to sing of life, 
health, and peace as the rich bless- 
ings flowing from the cross. It is 
quite another to take up our cross 
and follow Christ. The cross He 
calls us to bear may force us to face 
loneliness, despair, anxiety, and 

It is more sentimental to sing of 
Christ's blood as a delicate fra- 
grance bedewing our soul than to 
recognize that it is Christ's "spir- 
itual and eternal sacrifice." Christ 
brings power to "cleanse our con- 
science from the deadness of our 
former ways and fit us for the serv- 
ice of God." 

It is more pleasant to "sit for- 
ever viewing/ Mercy's streams in 
streams of blood" than to be shock- 
ed out of our nirvana into the rec- 
ognition that we are constantly cru- 
cifying our Lord anew. 

An antiseptic cross with the un- 

mentionable odor of death removed 
with no pain or anguish present; 
will not sweep us out of our desire 
for "Lovely lasting peace of mind,/ 
Sweet delight of humankind" into a 
world where we must face "Wave 
of anger and fear [which]/ Circu 
late over the bright/ And darkened 
lands of the earth,/ Obsessing our 
private lives." 

An experience of the cross of 
Jesus may require us to suffer, even 
unjustly. The cross calls us to speak 
out against injustice wherever we 
may see it. We must stand up and 
be counted, even if we are alone. 
The cross may even require some of 
us to protest the injustice of segre 
gation. It could make freedom rid 
ers out of others. 

Our cross is often not central in 
life but an interesting story. Glenn 
Olds tells of taking his little daugh 
ter to the movies to see The Robe 
In one of the scenes Jesus is shown 
bearing His cross up the hill to 
Calvary. As he walks one of the 
Roman guards applies the whip to 
His back, and Jesus begins to bleed 
Touched by this scene, Dr. Olds 
daughter begins to cry. Sitting next 
to her is a smartly dressed middle 
aged woman in diamonds and mink 
coat. Seeing the little girl cry, the 
woman gently pats her on the shoul- 
der and says, '"Don't cry, honey 
After all, it's only a story." 

It is one thing to look at the cru 

162 March 17, \964 


Elmer F. Suderman 


"The Small Crucifixion" by Mathis Grunewald. Na- 
tional Gallery of Art, Samuel H. Kress collection. 

cifixion as a story. We can listen to 
a story with interest and respect. 
If the cross is only a story, we can 
remain outside, remain uncommit- 
ted; we can forget it when the 
church service is over and we can 
go home unconcerned to a bracing 
cup of coffee and a steak dinner. 
But if the crucifixion involves us, 
we cannot escape it. The cross af- 
fects us here and now. 

It is even easy to see the cross 
as a far-off event in history. Thus 
we see the cross in a detached and 
disinterested way as a historical 
event. But if the cross is a method 
of love it requires us to reach out, 
to mend, to heal, and to serve. If 
the cross is the end and the center 
of history, it shakes our compla- 
cency. It challenges our hectic, har- 
assed hurry, our divided aims. It 
calls in question our craving for a 
fireside, an overstuffed chair, a pair 
of slippers, and music for relaxa- 
tion on the stereo. It shakes our 
great ambition to get harder and 
harder butter on softer and softer 

Let's not make the crucifixion 
less monstrous in order to satisfy 
our sense of beauty; less realistic 
in order to maintain our existence 
in a comfortable, illusionary world; 
less demanding in order to escape 
from a personal involvement in the 
mud of life. 

If the cross for us is merely a 
trinket or an ecclesiastical decora- 
tion, then Halford Luccock was 
writing of us in his parody of the 
familiar hymn: 

"Onward Christian dilettantes/ 
Sauntering to a celebration/ With 
the cross of Jesus/ As a discreet 

If our experience of the cross this 
Lent is merely decorative, merely 
comforting; if it does not shake us 
to our roots; if it does not force us 
to question our basic assumptions 
about life, it will still be for us, as 
it was for the Jews and gentiles in 
Paul's time, "a stumbling block" and 
"sheer nonsense." 

The cross had its roots in the 
grime and evil of life. Our experi- 
ence with the cross this Lent ought 
to take us from the church to the 
"darkling plain/ Swept with con- 
fused alarms of struggle and flight" 
there to make what contribution we 
can with a redemptive love which 
demands our soul, our life, our all. 

Mary Emma Hibbard 


Johnny dashed eagerly into the pri- 
mary department. "Mrs. Jones, 
when do we have vacation Bible 
school this year?" 

"Well, I just don't know, Johnny," 
the teacher replied. "I heard that 
no one wants to teach in vacation 
Bible school. Maybe we won't have 
one this year. Maybe we'll have just 
one week." 

"Not really, Mrs. Jones!" 

Johnny's face fell. 

"We had so much fun last year. 
Our class made those scenes — those 
dioramas. Mine showed the fisher- 
men along the Sea of Galilee. We 
did so many things. It's better than 
Sunday school. I just couldn't think 
of summer without Bible school! 
We couldn't do all those things in 
one week, either." 

Lots of Johnnys, year after year, 
anticipate two weeks of happy, 
worthwhile experiences in their 
churches. The fun and creative ac- 
tivities stand out in Johnny's mind. 
His teacher noticed the way the 
children grew in understanding the 
meaning of Jesus' teachings during 
the ten sessions they had together. 

They found ways to put the teach- 
ings into practice. Each member of 
the class took a turn helping Jane, 
who was walking on crutches. The 
service project, "Rabbits for Bo- 
livia," captured the imaginations of 
the children as they saved pop and 
ice cream money to show their love 
for people far away. They discov- 
ered the real meaning of worship 
as they daily experienced God's 
presence in simple ways. 

Many teachers feel like Johnny, 
too. Mrs. White has taught vacation 
Bible school for a long time. Like 
Johnny she said, "It just wouldn't 
be summer without vacation Bible 
school. I always say I won't teach 

It takes time to develop attitudes of love 
and concern. Can the church take time?! 

again. It's too much work and I'm 
just not good enough. But each year 
I'm back. Why? I just love children 
and I am convinced that we must 
give them Christian teaching. 

"So much can be done in two 
weeks. I hear my friends talk about 
how awful children are today. They 
say that the children steal, are dis- 
respectful, and use rough language. 
It's up to some of us to teach Chris- 
tian principles. With additional time 
and more help we accomplish much 
more in vacation Bible school than 
on Sunday mornings. 

"Sure, it's work, but it's God's 

Look at the Children 

Let's take a look at some of the 
members of a typical vacation Bible 
school class. Any teacher can add 
boys and girls she knows. After all, 
it's the children we try to reach. 
Jane rarely misses a week in church 
school. She thinks she knows most 
of the answers, but her attitude 
towards the rest of the class is 
proud and haughty. Two weeks of 
concentrated attendance in vacation 
Bible school can help Jane find ways 
she can understand and work with 
her classmates. She needs practical 
ways to apply the Bible principles 
she has learned during the year. 

Jimmy comes from a broken home. 
He lives with his grandmother who 
started him in Sunday school a few 
months ago. Jimmy wants to be a 
big boy, but he has become a show- 
off in the group. Through daily ex- 
periences in vacation Bible school 
a wise teacher can give him love 
and a feeling that God cares for 
him, too. 

Susan is quiet. Her Sunday school 
teacher says that she is a good girl 
but never says anything. This shy 

child needs to discover that she canl 
share in the group. Daily participa- 
tion in guided class activities over 
several weeks time, will give a 
teacher an opportunity to encourage 
Susan to develop her abilities. 

Diana is slow. It takes her a long 
time to "catch on." In vacation 
Bible school there should be more 
time and a helper who can give her 
extra assistance. A variety of ae 
tivities will permit her to accom 
plish something at her own pace. 

Terry comes under protest. His 
mother believes Sunday school is im- 
portant and insists that Terry at 
tends. It is a challenge to the teach 
er to make things interesting so 
that Terry will be happy and want 
to come to church himself. A two 
week period allows more opportu 
nity for these attitudes to develop. 

Christian Teaching 

Each of these children have eager 
minds. The church has much to 
teach them. Many of the important 
lessons will not be learned through 
words or from books. 

Learning attitudes of concern anc 
love for others may be caught from 
the smiling interest and love of a 
teacher. Learning standards for 
making choices between right and 
wrong may be acquired while play 
ing a game or acting out a play 
Achieving feelings toward God may 
be achieved during quiet worship 
or singing of hymns. Gaining atti 
tudes of discovery and knowledge 
of the Bible may be developed 
through study and worship. 

Need for Extending Time 

It takes time to achieve these pur 
poses as well as the goals of spe 
cific study units. Take a look at the 
hours a regular Sunday attender is 

THE MENNONITE seeks to witness, teach, and build the Christian fellowship within the context of Christian love and freedom. It is published weekly except 
biweekly during July and August' at North Newton, Kansas, by the Board of Education and Publication of the General Conference Mennonite Church. Seconc 
class postage paid at North Newton, Kansas. Subscriptions $3.50 per -year: foreign $4.00. Send payments and change of address to 720 Main Street, Newton, 
Kansas, all other correspondence to Maynard Shelly, Editor, 722 Main Street, Newton. Kansas. Postmaster; Send form 3579 to 720 Main S'reet, Newton, Kansas. 


March 17, 196^ 

exposed to Christian education. If 
he attends fifty-two Sundays of the 
year an hour a week adds up to 
fifty-two hours of formal religious 
instruction a year. Few children re- 
ceive more than forty-five hours a 
year of formal Christian education. 

Vacation Bible school courses are 
planned for a minimum of two 
weeks allowing two hours to two 
and one-half hours per day. This 
totals twenty to twenty-five hours 
of Christian teaching. 

Let's look at the advantages of 
the ten-day vacation Bible school: 

A teacher can better know the 
children and meet their needs. A 
short number of hours for four or 
five days does not allow adequate 
time to help children develop Chris- 
tian attitudes or change basic be- 
havior patterns. Sometimes prob- 
lems or personality conflicts do not 
appear until the fourth or fifth day. 
A longer school can provide an op- 
portunity to resolve these conflicts. 
No matter what content we are 
able to instill into young minds, it 
will not become effective Chrisitan 
teaching until attitudes and behav- 
ior show growth and change. 

A two-week period allows a great- 
er variety of activities and expe- 
riences. Many projects for junior 
age children need ten sessions for 
satisfactory achievement. One fifth 
grade group made puppets, devel- 
oped a script, and painted scenery 
|to show the history of the Christian 
church. It was a full two-week proj- 
ect which captured the daily enthu- 
siasm of twenty children. Younger 
boys and girls will profit from a 
variety of activities which take time 

to develop. 

The best development of a unit 
requires ten sessions. The daily pe- 
riods contribute to more successful 
teaching. Children will remember 
from day to day easier than from 
week to week. This requires less 
time spent in review and greater 
carry-over from one session to the 
next. It is almost impossible to cut 
down a ten-session course without 
leaving out important parts. 

Need for Continuous Leadership 

Since teachers are hard to find, 
some churches lower standards and 
allow teachers to "take turns," or 
change teachers between weeks. 
This procedure can seriously reduce 
the impact of the vacation Bible 
school as an important teaching- 
learning experience. 

Take a look at the advantage of 
one teacher or a team of teachers 
carrying through the two weeks. 

It is necessary for the children, 
especially preschool boys and girls, 
to feel a sense of security through 
relating to one another. A child 
soon learns what is expected of 
him. A change in teachers may lead 
him to be confused, effecting his 
readiness to learn. It is unfair to a 
teacher to expect her to take over 
part way through a course, though 
in case of illness or family crisis it 
occasionally may be necessary. 

Planning and outlining a vacation 
Bible school course should be done 
before the school starts. One teach- 
er or a group of teachers can do 
this as easily for a two-week period 
as for fewer sessions. Everything is 

related, including music, games, 
creative activities, story, and wor- 
ship. This requires the same group 
of workers throughout the school. 

Providing equipment, resources, 
and supplies should be clone by one 
person. It is a tremendous help to 
the director of a school to train and 
work with one key teacher in each 
class. Administrative duties are dou- 
bled if new personnel takes over 
the second week. 

Need for Community Help 

Some communities have difficulty 
finding two weeks free from sum- 
mer music and recreational pro- 
grams. Plan early. Work with other 
community groups to schedule two 
weeks for vacation Bible school. If 
your planning committee believes as 
Mrs. White that "This is God's 
work," adequate time will be found. 

A few churches have planned two- 
hour classes in the early evenings. 
Other churches have looked at the 
calendar and planned to use por- 
tions of the summer schedule with 
a determination to provide adequate 
time for vacation church school. 

Too many times the church gives 
in to the demands of school, recrea- 
tion, and personal desires. The only 
way we can meet the challenge of 
a materialistic culture, delinquent 
homes, and indifferent attitudes is 
to set standards and hold to them. 
Encourage your church to set goals 
and to stand firm with those goals. 

Help your church to resolve: that 
it will have a two-week vacation 
church school; that it will challenge 
adequate leadership; and it will ask 
for community cooperation. 

Many projects need ten sessions for satisfactory achievement. 

South American Mennonites 
Work in Three Countries 

Do the Mennonite churches in 
South America need a publishing 
company? Do they need a church 
paper that will serve Mennonites 
in Paraguay, Uruguay, and Brazil? 

This was one of a number of prob- 
lems discussed at a four-day meet- 
ing of Mennonite leaders in Garten- 
tal, Uruguay, last month. The bi- 
yearly meeting of the South Amer- 
ica Conference brought forty dele- 
gates from outside Paraguay to 
joint witness in their communities 
in Latin America. 

On the problem of a publishing 
house, a committee was appointed 
to work with the publishers of Bibel 
wnd Pflug, a Mennonite paper pub- 
lished in Witmarsum, Brazil. 

The conference also moved to 
strengthen its program on Christian 
nurture. It asked the Mennonite 
Seminary in Montevideo to work 
with the Bible schools in the Men- 
nonite colonies. The aim is to de- 
velop a more helpful curriculum. 

The conference scheduled a series 
of music workshops for the months 
of June to August. They have called 
Henry H. Epp, Waterloo, Ont, and 
George Wiebe, Winnipeg, to intro- 
duce the new Gesangbuch to the 
congregations. Epp has served as 
the editor of the new hymnal now 
being printed in Switzerland by the 
General Conference Mennonite 
Church. Wiebe is an instructor at 
Canadian Mennonite Bible College. 

South American Youth Committee members planning for the future. 

Also in the area of music, the com 
ference recommended a study of 
music by youth groups. It was hoped 
that Sara Ann Claassen, Beatrice 
Neb., who will teach music at the 
Montevideo seminary could assist 

In the area of Sunday school ma 
terials, the group asked for the con 
tinued translation of the teachers 
manuals for the Living Faith Grad 
ed Bible Lessons. The lessons for 
pupils are already available in Ger 
man and during the past year were 
used by 2,069 children in twelve 

The conference asked the Monte 
video seminary to assist congrega 
tions in training Sunday schoo' 
workers. A hope was expressed thai 
Sunday school conferences might be 
held in local congregations. 

Henry Dueck, Asuncion, is ir 
charge of the distribution of the 
Sunday school materials in Soutl 
America. The lessons are published 
by the General Conference Menno 
nite Church with South Americar 
churches contributing one-fourth oi 
the cost for the materials they use 
The balance of the cost is suppliec 
by the boards of the General Con 

Other publications used in South 
America are Der Bote and De 
Kinderbote published by the Gener 
al Conference in Rosthern, Sask. 

A conference for ministers pre 
ceding the Feb. 12-16 conference 
featured lectures by Gerhard Loh 
rentz, Winnipeg, instructor at Cana 
dian Mennonite Bible College anc 


March 17, 196^ 

pastor of the Sargent Avenue 
Church of Winnipeg. 

During the conference presided 
over by Robert Janzen, Witmarsum, 
papers were presented on the theme, 
"Teaching them to obey all things." 
Bible study, voluntary service, stew- 
ardship, missions, and youth work 
were discussed. 

Women's meetings and youth 
meetings were also held. 

Youth delegates organized a 
South America youth committee of 
five members, one from each of 
the following sections: Uruguay, 
Brazil, eastern Paraguay, Chaco 
colonies of Paraguay, and the Fern- 
heim, Neuland and Menno colonies. 

Peter Pauls, Jr., Witmarsum, was 
named the new youth worker. Pauls 
led a youth retreat at El Ombu, 
Uruguay, immediately after the con- 
ference sessions. He will tour the 
youth groups of Paraguay in July. 

The youth conference appointed 
Gerd Uwe Kliewer, Witmarsum, as 
editor of Jugendbrief , a youth news- 
letter. He will be assisted by Boris 
Janzen. Former editor of the publi- 
cation was Bruno Epp. 

Plans were made to repeat a 
workshop for youth leaders in Foz 
do Iguacu, Brazil, next January. A 
ministry for students in such larger 
cities as Curitiba, Brazil, Asuncion, 
and Montevideo was discussed. 

Local youth groups contribute ten 
percent of their earnings to the sup- 
port of the international Mennonite 
youth committee. Collections in 1963 
were used for program materials. 

A statistical report given at the 
conference sessions showed that 
the South American conference had 
4,493 members in thirteen congre- 
gations. Last year 161 members 
were baptized. The conference has 
4,312 children under fourteen. Its 
unmarried youth between fifteen 
and thirty number 1,754. 

The conference has nine elders, 
eighty-two ministers, forty-five dea- 
cons, 141 Sunday school teachers, 
twenty choirs, 490 choir members, 
and nineteen missionaries. 

Jacob Duerksen, Fernheim, Para- 
guay, was elected president of the 
conference. He follows Hans Nies- 
sen, Neuland, Paraguay, who is 
presently in Munich, Germany, 
studying at the Goethe Institute for 

Other officers of the conference 
are David Koop, vice-president, 
Curitiba; and Dietrich Klassen, sec- 

retary-treasurer. Gerhard Ewert, 
Gartental, and Hans Regehr, Kil- 
ometer 81, Paraguay, are members 
of the executive committee. 

The South American Conference 
is one of several Mennonite confer- 
ences in South America. It is re- 
lated to the General Conference 
Mennonite Church. Also active are 
the Mennonite Brethren, Evangli- 
cal Mennonite Brethren, and the 
(Old) Mennonite Church. Most of 
these groups have achieved a meas- 
ure of cooperation in a united mis- 
sion program. The Mennonite Breth- 
ren are not officially represented on 
the joint mission committee. 

Visitors attending the conference 
session were Johannes Harder, Ger- 
many; Nelson Litwiller, Montevideo, 
field secretary for lower Latin 
America for the (Old) Mennonite 
Church; John H. Mosemann, Go- 
shen, Ind., president of the (Old) 
Mennonite Board of Missions and 

The next South America confer- 
ence is planned for Brazil in 1966. 


Word has come to the Board of 
Missions of the General Conference 
Mennonite Church that missionaries 
are returning to the evacuated sta- 
tions at Nyanga, Mukedi, and Kam- 
ayla. Mukedi and Kamayala are in 
Kwilu province, locale of rebellion 
and some terrorism since late Jan- 
uary; and Nyanga is to the east of 
Kwilu, on the other side of the river. 


A seminar for graduate university 
students will be held again this 
summer. Last year a group of twen- 
ty-seven graduate students met on 
the Associated Mennonite Biblical 
Seminaries campus for two weeks 
to listen to lectures and attempt to 
integrate their graduate studies 
with their faith. 

From August 17 to 28, another 
seminar will meet on the seminary 
campus at Elkhart, Ind. Lecturers 
will be John Howard Yoder, Clar- 
ence Hiebert, Clarence Bauman, C. 
J. Dyck, J. C. Wenger, Otto Klas- 
sen, John W. Miller, Victor Adrian, 
and Erland Waltner. 

The seminar will be under the 

direction of William Klassen and is 
sponsored by the three major groups 
of Mennonites. Efforts are made to 
acquaint the participants with the 
heritage of the Anabaptist-Menno- 
nite brotherhood and to study the 
Bible intensively. The number of 
participants is limited to twenty-five. 
Graduate students who are interest- 
ed are urged to apply immediately. 
Some funds are available for travel 
and tuition. Address all correspond- 
ence to: Director, Summer Seminar, 
3003 Benham Avenue, Elkhart, Ind. 


Upon completing a weekend sheet 
drive on February 1, the commu- 
nity of Windber, Pa., turned over 
867 sheets to the Mennonite Central 
Committee for shipment to South 
Vietnam village hospitals. 

The sheets will be forwarded by 
mcc and the cost of ocean transpor- 
tation will be covered by the Agen- 
cy for International Development. 
Shipment was scheduled to go for- 
ward on the SS Steel Apprentice 
leaving Philadelphia on Feb. 25. 

Windber, a town of roughly 7000 
residents, is located in eastern Penn- 
sylvania. The 867 sheets are valued 
at $1,521. 

William Rusin and Mrs. Marie 
McLaughlin, Windber, are the broth- 
er and sister team instrumental in 
getting the "Sheets for South Viet- 
nam" drive underway. Participat- 
ing in this venture were the Wind- 
ber firemen, boy scouts, churches, 
radio station, and other groups in 
the community. 

The Windber project developed as 
the result of individuals discovering 
from a recent national publication 
that South Vietnam village hos- 
pitals were in need of sheets. They 
contacted the U.S. government and 
inquired how they might help. Fol- 
lowing that, the Advisory Commit- 
tee on Voluntary Foreign Aid, 
Washington, called Akron. Menno- 
nite Central Committee agreed to 
handle the processing, shipping, and 
final distribution of the sheets des- 
ignated for South Vietnam. 


The two Mennonite relief commit- 
tees in Manitoba have purchased a 
second carload (40,000 lbs.) of 
canned meat; this one for shipment 
to Korea. Earlier, a carload was 


the site of his former home northwest of Donnellson, Iowa. Schowalter was 
one of the founders of the General Conference Church. He is also remembered 
as a pioneer pastor, teacher, doctor, notary public, author, and mission worker. 
Born in Germany in 1828, he migrated to America in 1850. After teaching three 
years in Haysville, Ohio, he moved to Donnellson to accept a teaching position for 
the Zion congregation. He later became the pastor of that church. He also served 
for a time as principal of the Wadsworth (Ohio) Institute. This gave him the 
distinction of being the first person to head a Mennonite institution of higher 
learning in America. After two years in Wadsworth he returned to Iowa where 
he died in 1907. The marker honoring this Mennonite pioneer was erected by a 
grandson, Clarence Christian Schowalter of Grand Rapids, Mich. 

sent to Vietnam and Hong Kong. 

The treasurers of the two com- 
mittees report a good response from 
the churches as well as from indi- 
viduals. Even though it began as a 
Manitoba project, contributions have 
come from individuals in other prov- 
inces. The Mennonite Relief and 
Immigration Committee of Saskatch- 
ewan also sent $2,000 in support of 
the project. 

A carload of 40,000 pounds of 
canned meat costs $13,500 delivered 
in Seattle. From Seattle to the port 
of discharge the freight is paid by 
the United States government. In 
Korea the meat will be distributed 
by mcc workers to welfare institu- 
tions (hospitals, orphanages, wid- 
ow's homes, old people's homes, 

leprosariums, etc.) in and around 

Mennonite Central Committee is 
the only voluntary agency that has 
a regular meat distribution pro- 
gram in Korea. 

Any further contributions for this 
project will be applied toward a 
third carload. 


Present pulpit vacancies and pulpits 
becoming vacant the summer of 
1964 will total twenty-four in Gen- 
eral Conference churches in the 
United States, says Conference ex- 
ecutive secretary Orlando Waltner. 

Some pastors will be retiring; 
others are planning to take semi- 
nary work; and a number are trans- 

ferring to other pulpit assignments. 
The Conference is fortunate in hav- 
ing some ministers who, though re- 
tired from full-time pastoral assign- 
ments, continue to fill pulpits as in- 
terim pastors. Even with their help, 
a large number of vacancies remain. 
By the summer of 1964 congrega- 
tions without regular pastoral care 
will number: Central District 7, 
Eastern District 2, Northern District 
4, Pacific District 3, and Western 
District 8. 


The North Gulfport Good Deeds As- 
sociation sponsored a panel discus- 
sion on "How Can I Promote Better 
Race Relations?" at Camp Landon, 
the General Conference Mennonite 
mission-service center, on Jan. 31. 

Two Negro and two white panel- 
ists shared convictions and insights 
and then responded to questions and 
comments from panel members and 
the audience, reports missionary 
Harold Regier. 

Panelist John Bennett upheld the 
use of demonstrations. "Not rowdy, 
vociferous, and angry demonstra- 
tions," he said, "but there must be 
demonstrations to arouse the masses 
from their complacency and to reg- 
ister discontent. Those who profess 
to favor freedom and yet depreciate 
agitations are men who want the 
ocean without the roar of its waters, 
crops without plowing up the ground, 
and rain without thunder and light- 
ning. This struggle may be a moral 
one, or it may be a physical one, or 
it may be both moral and physical, 
but it must be a struggle. There is 
no race without running . . . no> bat- 
tle without pain . . . no crown with- 
out the cross." 

Bennett emphasized prayer, real 
communication between races in 
small-group situations, unapologetic 
convictions and actions of Christian 
brotherhood, Negro use of legal op- 
portunity as available through court 
decisions, and demonstration of 
white concern for mistreatment of 
Negro brethren as ways of bettering 
race relations. The secret of the 
problem, he said, is the Golden Rule 
and the G r eat Commandment to love 
one's neighbor as oneself. 

"Comments made by those attend- 
ing from both races," writes Harold! 
Regier, "expressed appreciation for 
the understanding that this meet- 
ing and similar meetings help to 
bring to bear on this crucial issue." 


March 17, 1964 



The Spanish Language Institute in 
San Jose, Costa Rica, where Sara 
Ann Claassen, of Beatrice, Neb., is 
presently studying Spanish, reports 
that press releases of the effects of 
volcanic eruption there have been 
greatly exaggerated. Eruption of the 
local volcano, Irazu, resulted in a 
few unpleasant days with irritating 
ash-fall, but for the past several 
weeks there has been little or no ash 
in the sunny air, and the annual 
rainy season, now at hand, will re- 
duce the extra cleaning now neces- 
sary to the usual requirements. 

Sara Ann came to the Institute in 
January and will teach at the inter- 
Mennonite seminary at Montevideo 
following language study. The How- 
ard Habeggers, who left the Insti- 
tute last November, are now serving 
in city outreach work in Bogota, 
Colombia. Eleanor Matthies, of 
Leamington, Ontario, now on fur- 
lough from Paraguay, will return to 
the Spanish Language Institute for 
study in April. 


The following report was written 
by Eugene Souder, Harrisonburg, 
Va., information officer for Men- 
nonite Broadcasts, Inc. 

Only one year ago — January 1963 — 
h. group of interested individuals 
from Rockingham County, Virginia, 
Igot together because of a common 
concern — a concern for the three 
and one-half percent of the popula- 
tion of Rockingham County who 
because of their skin were being 
discriminated against in a multitude 
of ways. 

From a handful of persons, the 
group grew month by month. Now 
usually fifty gather one evening a 
month to discuss and pray about 
what can be done to improve racial 
relations throughout the county. 

The group represents many de- 
nominations with the largest repre- 
sentation from the Mennonites and 
Brethren. The chairman of the 
group is Charles Zunkel, former 
moderator of the Church of the 
Brethren, and presently pastor of 
one of the largest Brethren church- 
es in the Valley. All three local col- 
leges are represented — Bridgewater, 

Madison, and Eastern Mennonite 

The year has been marked with 
prayerful searching. What is the 
mind of the Spirit in relation to the 
problems at hand? That problems 
existed was no secret. 

The schools and local hospital 
were completely segregated. Hous- 
ing, eating places, motels, employ- 
ment were too often for "whites 
only." To accomplish its work, the 
council appointed committees to col- 
lect information and to make con- 
tacts with responsible persons. 
These include school, hospital, em- 
ployment and publicity committees. 

Has anything changed during the 
year? We are thankful to report 
that progress has been made. We 
do not claim this has resulted sole- 
ly from our efforts. Wherein our 
prodding helped, we are grateful. 

A number of the prominent eat- 
ing places are now serving all races. 
Several of the leading stores which 
formerly had not employed Negro 
sales personnel are now doing so. 
At almost every monthly meeting 
new reports were made of local in- 
dustry hiring Negro employees. 

One of the most encouraging 
breakthroughs was accomplished at 
the local hospital. In October, fol- 
lowing a meeting of several of our 
group with the hospital adminis- 
trator, the hospital board changed 
their policy permitting maternity 
cases to be roomed together. The 
nursery will also be integrated. For- 
merly the Negro mothers were on 
a separate floor and their babies 
were not allowed in the nursery 
with those of the white race. 

Also, a Negro now providing he 
is able to pay, may secure a better 
room than in the Negro ward. For- 
merly the only place open was the 
Negro ward, regardless of ability 
to pay. 

So far, the school situation re- 
mains unchanged. However, here 
again hopeful signs are emerging. 
There is anticipation that a number 
of Negro families will make appli- 
cation to have their children at- 
tend white schools. The Virginia 
Placement Board has been approv- 
ing most applications sent to them 
throughout Virginia. To date, only 
one family in Rockingham County 
made application during the past 
year. This application likely would 
have been accepted had it not ar- 
rived after the deadline set. 

During the year a fine relation- 
ship has been developing with the 
Virginia Council on Human Rela- 
tions. The Rockingham Council af- 
filiated with this state organization 
on July 30. Two of our local group, 
John A. Lapp and Robert Hueston, 
were appointed to the state board 
at its recent annual meeting in Rich- 

The experience of the past year 
has taught us many lessons: A 
group dedicated in purpose can in- 
fluence a community for good. An 
effort of this kind requires patience 
and persistence since problems tak- 
ing centuries to form will not be 
eradicated overnight. Working quiet- 
ly behind the scenes avoids putting 
groups and individuals on the de- 
fensive. A meeting of this kind pro- 
vides a common meeting ground 
for concerned persons of both races. 
God's Spirit will direct a group to 
make its service effective. 

I'll never forget what a Negro 
Christian lady said with great feel- 
ing and emotion on the first night 
she attended: "This is a meeting I 
long have sought and I pray it will 
keep going." 

This expression alone was worth 
all the effort expended during the 
year. My prayer is that this dear 
sister who has experienced the re- 
buffs so common to her people, may 
soon be able to live along with oth- 
ers as first-class citizens in the com- 
munity and as equal brothers and 
sisters in the church. 


Swan Lake Christian Camp, the re- 
treat grounds of the Northern Dis- 
trict Conference, located near Vi- 
borg, S. D., and McCrossan Boy's 
Ranch, near Sioux Falls, S. D., will 
be the sites of an additional teenage 
work camp this summer. The work 
camp is from June 15 to July 4, for 
eight girls and eight fellows, ages 
16-18, high school grades 10, 11, and 
12. Work will include painting, put- 
tying storm windows, constructing 
a small building, making stone pati- 
os and walks, repairing a dock, pos- 
sibly some landscaping. Fees: $1.50 
per day for board and room, with 
scholarship help available up to 
$1.50 per day for those who cannot 
come because of financial difneultv. 
For further information write: 
Board of Christian Service, 722 
Main, Newton, Kan. 



The Evangelical Church in West 
Berlin has declined an invitation to 
participate in the second All-Chris- 
tian World Peace Assembly to be 
held in June in Prague under the 
auspices of the Prague Christian 
Peace Conference. 

Bishop Otto Dibelius said in a ra- 
dio address that his church would 
turn down the invitation because 
"we cannot assume co-responsibility 
for a peace conference which we are 
obliged to regard as a mistake from 
the very outset." He charged that 
the Prague Peace Conference "is 
imprisoned within its biases regard- 
ing politics and church policies." 

However he emphasized the con- 
cern of the Berlin churches to live 
in friendship and peace with their 
Czech brethren and to use every 
means possible for promoting per- 
sonal contacts between the two coun- 

Two West German church leaders 
have endorsed participation in the 
Assembly. They are Ernest Wilm, 
president of the Church of Westpha- 
lia, and Joachim Beckmann, presi- 
dent of the Church of the Rhineland. 

Beckmann said he advised partici- 
pation because experience at the last 

Assembly had shown that visitors 
from the West had exercised a 
"strong corrective" influence, and he 
advocated using all possible oppor- 
tunities for East-West conversations 
to help Christians in the East "clar- 
ify their ideas." 


The World Council of Churches is 
looking for thirty youth for two 
long-term ecumenical work camps — 
one in Bali, Indonesia, and one in 
the Congo. 

Each of the camps will last ten 
months. The one on the island of 
Bali will begin September 1 and 
last through June 30, 1965. The one 
in the Congo will begin October 15 
and run through August 15, 1965. 

Applicants should be between the 
ages of nineteen and thirty and have 
had previous experience in volun- 
tary service and/or construction 

In Bali campers will work on a 
variety of projects in several vil- 
lages including construction of pig 
sheds and a frog pond, building of 
a ceramics center, gathering of ma- 
terial and training of villagers in 
bamboo crafts, and the making of 
desks, tables, and cupboards for a 
school. The languages of this camp 
will be English and Indonesian. 

HWALIEN BOOKSTORE MOVES In January the Christian bookstore was relocated 
to a more central spot in the city. The new building is just opposite Hwalien's 
main post office. The display-selling area measures twelve by twenty feet. A 
smaller reading room is located behind the sales room. There is also space for 
storage and a night watchman. A Taiwanese Christian is now needed to do 
bookkeeping and promotion of Christian literature. He would also visit churches 
and show Christian materials. 

Campers in the Congo will build 
a youth center at Leopoldville, a 
series of small cottages for former 
lepers and tuberculosis patients, and 
various other projects. The camp 
language will be French. 

Living conditions in both camps 
will be very simple and good health 
is an absolute essential. 

Maintenance is provided for camp- 
ers but they are asked to cover the! 
costs of insurance, pocket money, 
and travel. Applicants should write 
to the World Council of Churches, 
Youth Department, Geneva, Switzer- 1 


When the Christian Community 
Center property was purchased in 
1956, it included only four lots. It 
was envisioned that additional ad- 
jacent lots would be purchased as 
soon as they would be for sale. 

Soon after, we were able to buy 
the three lots directly behind the 
Center building. . . . Finally, in Jan- 
uary of 1962 one more lot was pur- 
chased. . . . We had been allowed the 
use of the three lots at the east end 
of the Center block and hoped event- 
ually to purchase them. 

During the 1962-63 winter, contact 
was again made with the owner and 
she was willing to sell the lots. How- 
ever, when the deeds were checked, 
it was discovered that the lots had 
been lost through failure to keep up 
the taxes some years earlier. 

We spoke to the new owner . 
but each time he simply promised 
he would get in touch with us when 
he was ready to sell. . . . Then on 
January 2 he called to tell us that 
he was now ready to sell the three 
lots. The transaction was made the 
same day. . . . Because of contribu- 
tions received during the holidays 
there were sufficient funds on hand 
to purchase the lots. 

In the near future we hope to 
develop them so that the children 
and young people will have full use 
of them. . . . There is still one more 
lot adjacent to the Center and with 
in the confines of our property which 
we hope and pray will also event 
ually be available for purchase. . . 

We again are grateful for an 
swered prayer. The answer, how 
ever, did not come when we prayed 
most, but at a time when we did not 
expect it. 

170 March 17, 1964 


1965, July 10-16— General Confer- 
ence, Estes Park, Colo. 

1967 — Mennonite World Confer- 

Apr. 23-26— Central District, Kid- 
ron, Ohio. 

Apr. 30-May 3 — Eastern District, 
Bally, Pa. 
June 18-21 — Northern District 
June 4-7 — Pacific District, Aber- 
deen, Idaho. 
Oct. 16-20— Western District 
July 3-7 — Canadian Conference, 
Rosthern, Sask. 

Mar. 31 — Annual meeting of mis- 
sionary groups from First Church, 
Bluffton; Ebenezer, Grace, and St. 
John churches, Pandora; and First 
Church, Lima, Ohio; at the Lima 

Mar. 23-27— Pre-Easter Services, 
Bethesda Church, Marion, S. D. 

Mar. 29— Easter Cantata present- 
ed by the church choir, Bethesda 
Church, Marion, S. D. 

Mar. 17-19 — Pre-Easter services, 
Willow Creek Church, Paso Robles, 
Calif. Ronald Ropp, speaker. 

Mar. 22-29— Pre-Easter meetings, 
First Church, Phoenix, Ariz., J. J. 
Esau, speaker. 

Mar. 22-26— Holy Week Meetings, 
Burrton (Kan.) Church, Gideon 
Yoder and Merle Unruh, speakers. 

Mar. 22-25— Holy Week Services, 
First Church, Beatrice, Neb., C. J. 
Dyck, speaker. 

Mar. 22-27— Pre-Easter Hillsboro 
area Union Services, First Church, 
Hillsboro, Kan. Vincent Harding, 

Mar. 29 — Handel's Messiah, sung 
by church choir, First Church, New- 
ton, Kan. 

Mar. 29— Easter Cantata present- 
ed by church choir, Bethel Church, 
Inman, Kan. 

Mar. 30-Apr. 3— Deeper Life Serv- 
ices, Turpin (Okla.) Church. Harold 
Thieszen, speaker. 


Robert Gerhart is serving as pas- 
tor of the Bethany and Flatland 
congregations of Quakertown, Pa. 

Noah Martin, (Old) Mennonite 
presently studying at a seminary 
in nearby Philadelphia, has accept- 
ed a call to serve the Germantown 
(Pa.) Church. 

Abraham H. Snavely has resigned 
as pastor of the Napier Church, Bed- 
ford, Pa. 

David Schroeder is the interim 
pastor of the newly organized 
Charleswood Bethel Church, Winni- 
peg, Man. 


Anna Dyck, Drake, Sask., mis- 
sionary nurse in Miyakonojo, Japan, 
arrived in Canada March 4 for her 
second furlough. 

Bruno and Elizabeth Epp, Abbots- 
ford, B. C, will arrive home in July 
from Halbstadt in the Neuland Col- 
ony, Paraguay, where Bruno served 
as music instructor. On leaving Par- 
aguay they will spend several 
months in Europe, visiting Euro- 
pean churches. 

Franzie and Dorothy Loepp, Tur- 

The Story of the 


Edwin J. 

Wiens (Workers). 

The standard work covering the 400 year 
journey of the Mennonite people. No 
other book tells so much in such simple 
language. By C. Henry Smith. $4.50 

at Mennonite Bookstores 

Berne, Indiana Rosthern, Saskatchewan 
720 Main Street, Newton, Kansas 

pin, Okla., will leave Miyazaki, Ja- 
pan, April 15. The Loepps taught 
English classes, and Mrs. Loepp 
taught music at the school for mis- 
sionary children. 

Edwin J. Wiens, First Church, 
Reedley, Calif., has volunteered for 
two years' service at Mennonite 
Youth Farm, Rosthern, Sask. He 
will help in the farming program of 
the institution. 


Max Beheydt, First Church, 
Wadsworth, Ohio, to Sharon Alex- 
ander, Wadsworth, Ohio, on Nov. 9. 

Robert Dale Bieler, Hereford 
Church, Bally, Pa., and Fern Nace, 
St. Paul's Lutheran Church, Red 
Hill, Pa., on Nov. 22. 

Ray Graber and Beth Ohnesorg, 
both of the Kansas City (Kan.) 
Church, on Feb. 22. 

Shirley Mantz, Hereford Church, 
Bally, Pa., and Frederick Still- 
wagen on Feb. 15. 

Connie Albrecht, Lorraine Avenue 
Church, Wichita, Kan., to Eddie 
Sweeny on Feb. 1. 

Marilyn Joy Albrecht, Eden 
Church, Moundridge, Kan., to Ron- 
ald Decker, First Church, Newton, 
Kan., on Jan. 17. 

Dennis Champ and Joan Reimer, 
First Church, Beatrice, Neb., on Jan. 

Ronald J. Flickinger, Eden Church, 
Moundridge, Kan., to Madlyn Carol 
Wann, on Feb. 1. 

Ronald Graber, First Church, 
Pretty Prairie, Kan., to Janet Ran- 
sopher, Presbyterian Church, Man- 
hattan, Kan., on Jan. 24. 


Henry J. Epp, First Church, Beat- 
rice, Neb., born July 14, 1895, and 
died Dec. 18. Two children survive. 

Mrs. Melesse Osborn Graber (John 
J.) First Church, Pretty Prairie, 
Kan., born March 6, 1911. and died 
Feb. 21. 



John W. Martens, West Abbots- 
ford (B.C.) Church, born Sept. 30, 
1881, and died Jan. 19. 

David J. Moser, Salem Church, 
Kidron, Ohio, died Feb. 11 at the 
age of 86. 

Mrs. Sadie Wipf Cooper, Good 
Shepherd Church, Sioux Falls, S. D., 
and died Feb. 18. 


Code number in brackets indicates 
congregation. Key available on re- 

Wayne Bergen, 2619 Grail, Wichita, 
Kan. 67211 [284] 

Arthur Driedger, Casilla de Correo 
8, Santa Cruz, Bolivia [182] 

Ed. P. Ewert, 912 S. Poplar St., New- 
ton, Kan. 67114 1 23 I 

Evelyn Fast, Apartado 2240, San 
Jose, Costa Rica [21] 

Clifford Garber, 15405 E. 35 Street, 
Independence, Mo. 64050 [167] 

Charles Groesbeck, Jr., Dublin, N. H. 
03444 [52] 

Ray Gene Krause, 305 W. 28 St., 
Hutchinson, Kan. 67501 [2] 

Donald Krehbiel, Rainbow Village, 
No. 35, Columbia, Mo. 65201 

Frits Kuiper, Avenido Millan 4392, 

C. P. Lohrenz, 608 E. Peoria St., 
Paola, Kan. 66071 [8] 

John E. McDowell, 701 Cambridge 
Rd., Coshocton, Ohio 43812 [81] 

Mrs. Owen Roseland, Box 5, War- 
saw, Minn. 55087 [31] 

Loren R. Schmidt, 3122 Panorama 
Rd., Riverside, Calif. 92501 [32] 

Mrs. Orville Schmidt, 106 Spruce St., 
Princeton, N. J. 08540 [21] 


The General Conference Church is 
receiving a gift of $642.62 from the 
estate of Lilly Habegger, Berne, Ind. 
She died July 15, 1963, and willed 
her estate to the Conference. 


John Esau, March 17-20, Eloy, 
Ariz.; March 22-29, Phoenix, Ariz.; 
Apr. 5:12, Chouteau, Okla. 


Dear Editor: I am in hearty agree- 
ment with Rev. Burkhalter's letter 
of January 21 concerning "Healing 
the Schism." I would like to call at- 
tention to the reply Feb. 25 written 
by Elaine Rich, and things related. 

Let us be warned not to be de- 
ceived by the Pope's proposal for 
unity. That is the Catholic scheme 
to win Protestants over to Catholi- 
cism. That is their way of wooing 
the Protestants. Catholics know that 
many Protestant churches are going 
along with the National Council of 
Churches working for a one world 
church. And so this denomination 
appeals from the "unity" angle. 
When we join as one body, it will 
be easier for the Catholics to take 
over and dictate to us what we must 
believe and do. 

Remember some wounds do not 
heal. Catholics expect to get control 
of religion as they had before the 
reformation. Do we want to get 
back the cancerous growth which 
was severed from us at the refor- 
mation? As Rev. Burkhalter says, 
the Catholics freely admit that they 
expect Mennonites to join them. 

Let us not be so ready to join 
hearts and minds to any religion 
which mentions "unity," but let us 
discern whether it involves unity of 

true believers. How can we join with 
a religion which so strongly opposes 
Protestant Christian ministry? Are 
we strong enough to win out against 
their strong rooted religious sys- 
tem, or will we even deepen "the 
gash in the body of Christ" by try- 
ing to cooperate or associate with 
them? Mrs. John J. F. Goering, Rt. 
2, Box 41, Galva, Kan. 


Dear Editor: I read with interest 
Don D. Kaufman's letter about the 
possibility of Mennonites' refusing 
to pay taxes for war purposes as an 
effective witness. I think Mr. Kauf- 
man's logic needs to be pursued still 

It is fine that a program exists 
enabling young men of strong con- 
victions to choose an alternative to 
service in the armed forces. How- 
ever, this program has had no vis- 
ible effects on our government's 
preparations for war. In the same 
way, I believe that we could make 
an issue of the tax problem and per- 
haps be given an alternative (in 
time), without really affecting our 
government's defense activities. Our 
government is strongly motivated to 
continue its preparations for war, 
and will continue to raise the taxes 
for it. 

Further, it is a naive mistake to 
believe that because a person has 
not served in the army or paid taxes 
used for defense, he has not par- 
ticipated in or contributed to what 
used to he called the war effort. The 
maintaining and developing of our 

defense system is tightly interwoven 
with our "peaceful" economy. The 
company that makes light bulbs also 
makes jet engines and electronics 
equipment for the governent. The 
airplane that takes our Mennonite 
leaders to meetings and conferences 
around the world is likely to have 
been made by the same company 
that furnishes the Air Force with 
B-52's loaded and ready on the alert 

We cannot expect to give an ef- 
fective witness merely by telling the 
government that it is doing wrong. 
We must be able to offer explicit, 
workable alternatives to present pol- 
icies. How do we want our govern- 
ment to cope with the situation in 
Vietnam, Cuba, Berlin? We know 
what we don't want (war) but do 
we know what we do want? Fur- 
ther, if disarmament is achieved, 
what steps do we want the govern- 
ment to take to avoid the misery 
and suffering of a full-scale depres- 
sion ? 

We would like to leave the com- 
plexities of world politics and eco- 
nomics for others to worry about. 
But these are the realities our lead- 
ers face every day. I believe that 
we support our government indi- 
rectly merely by participating in 
the economy of the country, and 
that it is now our duty to try to 
affect policy making, not merely by 
the indirect methods of "ban the 
bomb" and alternative service (and 
perhaps taxes) but by constructive, 
dynamic participation in govern 
ment itself. Ruby Baresck, No. 23 
Valley Ho, Grand Forks, N /». 

172 March 17, 196^ 


"Depart from me, you cursed, into 
the eternal fire prepared for the 
devil and his angels. . /' 


". . . for I was hungry and you 
gave me no food, I was thirsty and 
you gave me no drink. . ." 

The youth fellowship was having 
a heated discussion. Members of the 
group wanted to raise money in or- 
der to send delegates to a state con- 

One girl kept disrupting things 
by suggesting a work camp in an 
inner city project. 

"That wouldn't raise money," said 

"Heck no," agreed Jim. "I 
thought you said it would cost 
money, Pat." 

"It does, Jim," the girl respond- 
ed, "but not much. The people who 
live there can't afford to have paint- 
ers come in, and the church center 
can't afford to put us up over the 
weekend. But we'd be doing some- 
thing really worthwhile — " 

"But what about the convention?" 
Bill said angrily. "That's impor- 
tant, too!" 

"Of course," sighed Pat, dejected- 

Gum Ream Tuckett 

ly. "But, Bill, we always manage to 
afford something like that if we 
really want to go. The people I'm 
talking about sometimes don't know 
where the next meal's coming 

"Oh, Pat," interrupted Sally, 
"lots of them are just plain lazy. 
So if we're worried about the starv- 
ing millions we can send five dollars 
to care. Who wants to go work in 
some smelly old tenements?" 


"... 7 was a stranger and you 
did not welcome me. . ." 

Sue felt strange and isolated. All 
the kids in the youth group were 
hurrying to cars, piling in with 
friends, hollering to "meet us at the 
'shake' in fifteen minutes." One or 
two said "good-night" to her and 
rushed by. 

For a moment she stood alone in 
the frame of light at the side door 
of the church. What had she ex- 
pected after all? This was the usual 
reception. She knew she didn't fit 
in. Too quiet. Too bookish. "Some 
day you'll smile about all this," her 
mother had said. Would she? She 
shivered. Sometimes the loneliness 
was almost too much. 


". . . naked and you did not clothe 
me . . ." 

"I'm going to have to cut down 
on my expenses," Janie confided to 
her best friend. "I usually give to 
the special church offerings — benev- 
olence and stuff, but I just can't af- 
ford to this year. Our senior year — 
well, it's pretty expensive, isn't it?" 


". . . sick and in prison and you 
did not visit me . . ." 

The youth group was indignant. 
The newspaper was full of an ac- 
count of a 15-year-old boy who had 
stabbed a young mother to death in 
a robbery attempt — "Terrible — 
horrible!" they cried. 

"Obviously sick!" said Sally. 

"Too bad no one had time to 
help," mused Jim. "Too bad — no 
time — " 


. .". . . when did we see thee hungry 
or thirsty or a stranger or naked or 
sick or in prison, and did not min- 
ister to thee f" 

"Truly I say to you, as you did 
it not to one of the least of these, 
you did it not to me." 




Ward L. Kaiser 

The Christian Mission 
Hits a Roadblock 

I came to this country a Christian. 
I leave as a non-Christian." 

The person who spoke these bitter 
words was an exchange student 
from Africa. 

Mbola's story was an interesting 
one. Born into a largely pagan Af- 
rican tribe, he had come under 
Christian influence early in life. 
Both African Christians and mis- 
sionaries had helped him get an 
education. They saw him grow — as 
Jesus, too, had grown — "in wisdom 
and in stature, and in favor with 
God and man," and they were glad. 

The whole church rejoiced when 
he professed his faith and was bap- 
tized, and people's hopes hit a new 
high the day he left for America, 
equipped with a college scholarship 
and a strong desire to learn. He 
would do great things on his re- 
turn! Could he not lead his people, 
his church, his country to lofty 

Four years later, with a college 
diploma held in his hand and a hun- 
dred hurts hidden in his heart, 
Mbola was about to return to Africa 
— not as a Christian. Certain expe- 
riences in America had soured his 

First he was disappointed. Then 
he was shocked and hurt. 

He lost his faith in Christian peo- 
ple. Finally he lost his faith in Jesus 

At the time we talked together, 
it seemed that he had lost faith 
even in faith, as no religion held 
any appeal for him. 

Would he, I wondered, on his re- 
turn to African life, become an ani- 
mist, following the faith of his fore- 
fathers? Would he become a Mus- 
lim, joining the fastest-growing re- 
ligion in Africa today? Or would he 
line up with that growing number 
of "secular" Africans, claiming no 
religion at all? Would he seek out, 
in power politics and personal 
wealth, gods whom ho could serve? 

One thing seemed certain: his in- 
fluence from now on would be used 
against the Christian cause. 

How many are there like Mbola? 
No one knows for sure. There could 
be many, for there are over 60,000 
foreign students in the United States 
right now. Their attitudes toward 
Christianity as well as toward de- 
mocracy and toward the United 
States may well be determined by 
what happens to them day after 
day after day. 

At the same time, are statistics 
really important? If just one per- 
son turns from faith to despair, 
isn't that too many? 

The Question Behind the Person 

Mbola is important; no one will 
deny that. But the question he forces 
us to face is much bigger than 
what happens to African students 
in America. The hard-as-concrete, 
big-as-the-world question is: What 
happens to people — in any country, 
of any religion — when they hear of 
racial strife in the United States? 

"Certain experiences in Amer- 
ica had soured his faith." 


This much is sure; all over thel 
world people know what's going on.| 

A UN delegate from a new Af- 
rican nation finds it hard to ge 
good housing for his family in thel 
New York area. In just a matter of 
weeks tribesmen all through his 
homeland have heard about it, and 
they've felt the sting that comes to 
persons who know they are not 
really wanted. 

A Japanese student, chatting wit 
a group of church people, hears a] 
reference to "those pushy colored 
I wish they'd stay where they be- 
long." She silently wonders: Am I 
— are my people — not also colored?] 
Do these strange white folk hat 
my people too? She raises the issue 
in a letter home. 

Associated Press transmits a wire 
photo of a white man jumping feet 
first on a Negro's face, while other 
whites hold the victim down. The 
picture is printed in Asia, Africa, 
Latin America, and Europe as well 
as North America. 

In a Southern state Negro chil- 
dren are herded into jail asking for 
what the Supreme Court says they 
should have — adequate opportunity 
for education. Within hours the 
news is heard all over Africa via 
Radio Moscow or Radio Peking. 
(Communist-bloc nations beam more 
broadcasts to that continent thanj 
does the Voice of America. What isj 
more, the Communist broadcasts are 
frequently in popular languages 
while ours are most often in Eng- 
lish or French. You can be sure the 
Communists lose few opportunities 
to play up our racial injustice.) 

An African student, attending a 
Christian conference in Ohio, finds 
he cannot get a haircut in town 
That frustrates him, for he wants 
to look his best and create a good 
impression for his nation. But what 
bothers him even more is the atti- 
tude of the other delegates. They 
don't seem to care very deeply. 
They say things like, "Oh, that's 
too bad, but don't worry, your hair 
still looks pretty good." Then they 
go on talking about sharing Chris 
tian love with everyone, as if talk 
ing could make it happen! 

Is It Too Late? 

Here and there, certain persons 
are saying things thai carry the 
sound of truth. Since God lias a 
way of speaking to people, shouldn't 


March 17, 1964 

we listen carefully, lest we go too 
long without recognizing the plan 
of God for us? 

Alan Paton, a world-renowned 
Christian who lives in South Af- 
rica, says: "The greatest thing 
American Christians can do for Af- 
rica and for the progress of the 
gospel there is to remove speedily 
all acts of discrimination against 
the Negro in the United States." 

In the Sudan, the Missionary So- 
cieties Act of 1962 forbids Christian 
missionaries from talking publicly 
about their faith if there are Mus- 
lims present. "Muslims have some- 
thing to say to the Sudan," com- 
mented a Sudanese frankly. "They 
are demonstrating that they can 
accept Africans as equals. That is 
where Christians fail. Christians do 
ia lot of talking, but they have noth- 
ing to say to Africans at the point 
of their most urgent need today." 

The All-Africa Christian Youth 
Assembly, which concluded its meet- 
ing in Nairobi, Kenya, early in 1963, 
was sharply critical of Western 
missionaries. Thus, John Karefa- 
Smart, Minister of External Affairs 
in the Government of Sierra Leone 
and chairman of the conference, 
spoke of how much Christian mis- 
sions had once helped the people of 
Africa, but also how "they missed 
the boat" regarding race relations. 

Nearly half the people in the 
world have never heard of Jesus 
Christ. Certainly they have never 
heard of Him in such a way that 
they could come to an intelligent 
decision about who He is and what 
He could mean in their lives. Half 
the people in the world — that fact 
alone shows how gigantic, even 
overwhelming, the Christian task is. 

Must we make it harder because 
of problems we could avoid? 


Long winter evenings suggested 
checker playing to the youth group 
of Bethel Church, Fortuna, Mo. 
Since we were looking for a differ- 
ent way of making money we de- 
cided to hold a checker tournament 
at the local Providence Community 
Center. We advertized the tourna- 
ment in the weekly newspaper. We 
thought this would also be a way of 
providing fun for those outside of 
our community. And it would be a 
way of meeting new people and 

making new friends. 

We expected a large crowd and 
many fine checker players to come. 
We were not disappointed. The old 
schoolhouse turned community cen- 
ter could hardly hold everyone. In- 
stead of charging admission a box 
was made available for donations. 
Several pies were also auctioned off. 

We think other youth groups would 
have as much fun sponsoring a 
checker tournament as we did. Bar- 
bara Teeples 

Christ's Cross and Ours 162 

Time Enough for Vacation 

Bible School 164 

News 166 

Church Record 171 

Why Lord? 173 

The Christian Missions Hits 

a Roadblock 174 

Try a Checker Tournament 175 

Editorial 176 


"If the cross is a method of love it 
requires us to reach out, to mend, to 
heal, and to serve." 


Elmer F. Suderman, 1324 S. Washing- 
ton, St. Peter, Minn., teaches English at 
Gustavus Adolphus College and supplies 
the' pulpit of a Methodist Church. 

Mrs. Eugene Hibbard. Box 274, Man- 
son, Wash., is children's worker in the 
Pacific Northwest Conference of the Meth- 
odist Church, a min ; iter's wife, and the 
mother of five children. 

Guin Ream Tuckett is editor of "Vi- 
sion," a youth magazine of the Chris- 
tian Board of Publications. Her address 
is Beaumont and Pine Blvd., Box 179, St. 
Louis 66, Mo. 

Ward L. Kaiser, 251 Diane Place, Par- 
amus, N. J., is an Evangelical United 
Brethren minister and youth department 
director for Friendship Press. 

Frank Ward, Schwenksville, Pa., is 
editor of the "Eastern District Messenger" 
and pastor of the Eden Church. The sev- 
eral comments on the cross in this issue 
made it seem appropriate that we add 
his also. 


Cover, World Council of Churches; 165, 
Hays from Monkmeyer; 173, John Hie- 
bert; 174, Muriel Thiessen; 175 George 
Pruett. "Time Enough for Vacation Bible 
School" is one of a series of articles 
planned by the Committee on Children's 
Work of the Division of Christian Educa- 
tion of the National Council of Churches 
of Christ in the United States of America 
and is being used by several cooperating 


Editor: Maynard Shelly. Youth editor and 
editorial assistant: Elvera Baumgartner. 
Art director: John Hiebert. Business man- 
ager: Walter D. Unrau. Circulation sec- 
retary: Marilyn Kaufman, 722 Main St., 
Newton, Kan. 67114 

Consulting editors: Claude F. Boyer, 1 15 
Main Street, Sugarcreek, Ohio; Willard 
Claassen, 722 Main St., Newton, Kan.; 
J. Herbert Fretz, 602 S. 8 St., Goshen, 
Ind.; Waldemar Janzen, 600 Shaftesbury 
Blvd., Winnipeg 29; Robert D. Suderman, 
2226 Park St., Paso Robles, Calif. 

by Frank Ward 

Being human (how's that for starting out on an opti- 
mistic note) most of us have a large, economy-sized 
tendency to resort to stereotyped, even fatuitous argu- 
ments in order to support our particular pet beliefs. 
Just the other day I heard someone use that old argu- 
ment that we Protestants so often and beneficiently 
scatter abroad as if it were the last word of the 
Reformation. It goes something like this: 

"Now we Protestants believe in a resurrected Christ, 
but Catholics do not." (At times the Protestant may 
put his case very tolerantly and say, "Catholics do 
not emphasize the resurrected Christ.") "Now the 
proof of this," the argument goes on, "can be easily 
seen in that Protestant churches make use of the cross 
while Catholics use the crucifix in their churches. 
The cross is empty. Christ having risen from the 
dead. The logical conclusion is, therefore, that we 
worship a living Christ. The crucifix on the other 
hand shows Christ hanging upon the cross; ergo, the 
Catholics worship a dead Christ." And so the ir- 
refutable argument runs. 

But is it so irrefutable? As a matter of fact I know 
some Catholics personally who have a strong belief 
in a risen, living Christ. And it would be just as 
logical for them to argue in this fashion: "We Catho- 
lics believe in a Christ who died for our sins, while 
Protestants do not. The proof is seen in that we 
have the crucifix showing Christ on the cross. The 
Protestants have only an empty cross without the 

The point? Things are not always as clearly all 
black and all white as we would like them to be . . . 
or as we state them to be. Possibly the Catholics 
could profit from our understanding of the cross. 
But would it be heretical to suggest that we might 
profit from their understanding of the crucifix? Per- 
haps each Mennonite church ought to have at least 

one crucifix to remind us that the New Testament 
writers never speak of the cross without thinking ol 
the Christ who suffered on it. Maybe fewer Protes- 
tant ladies would consider it fashionable to dangle 
a jeweled cross from their necks if the figure of Jesus 
were stretched upon it in death. My pessimistic 
turn of mind shows itself, however, when I wonder 
if someone might not think of placing a small ruby in 
the side of the figure — the spear wound, you know — 
and make a fortune at $49.95 apiece. 

And what of that twentieth century horror, the 
pallid, bleak, neon-tubed-and-wired cross with ite 
sterile, antiseptic look that proclaims simply, "Here 
is a church," and nothing more? Perhaps the crucifix 
would help us recapture the New Testament view oi 
the cross: that it was not a thing of beauty but oi 
horror. But that horror told the extent of God's love 
for man: showed how far He was willing to go tc 
save man. No, the cross was neither sterile nor neat 
Joy Davidman describes it thus : 

"Our generation has never seen a man crucifiec 
except in sugary religious art; but it was not a sweei 
sight, and few of us would dare to have a real picture 
of a crucifixion on our bedroom walls. A crucifiec 
slave beside the Roman road screamed until his voict 
died, and then hung, a filthy, festering clot of flies 
sometimes for days — a living man whose hands anc 
feet were swollen masses of gangrenous meat." 

It was this picture Jesus had in mind when H< 
said, "If any man would come after me, let him den\ 
himself, take up his cross and follow me." One mus 
be ready to sacrifice life itself, even in the most igno 
minions death, if he is to follow Christ. Try telling 
that to the fellow who says, "My arthritis has beer 
acting up all week, but I guess it's just a cross I'll have 
to bear." On second thought, don't try to tell hin 
anything; just hand him a crucifix. 


1. Breakthrough 
at Easter 

Thomas had not been with the disciples when Jesus 
appeared to them. He didn't believe what they told 
him. "Unless I see the mark of the nails on His 
hands, unless I put my finger into the place where 
the nails were and my hands into His side I will not 
believe," he said. 

Thomas had his Easter breakthrough a week later. 
Jesus told him "Reach your finger here: see my 
hands; reach your hand here and put it into my side." 
Then Thomas said "My Lord and my God." Easter 
had dawned on him. 

We like Thomas may be slow in starting, but when 
we come to that understanding and faith where we 
say "My Lord and my God," we see Jesus as He 
really is. Through Christ we learn to know God as 
He is. As Christ lived unselfishly, giving himself un- 
grudgingly, always living in grace and purity, that 
must be the way God lives and how God is. That is 
an Easter breakthrough. When we see in Christ who 
God is and when we claim Him completely as "My 
Lord and my God," that results in a commitment, my 
friends. Then our eye is on Christ continually. We 

live by dedication to that Lord. 

We appreciate the honesty of Thomas. Unless 1 
saw with his own eyes he would not believe. E 
would not go around making great claims which I 
did not hold. He did not claim that he understoc 
when he did not understand. If Thomas had 
doubt he would not pretend that it did not exis 
Thomas would not rattle off a creed without unde 
standing what he meant. Thomas insisted on beir 
sure. And is there not more faith in him who insis 
on being sure than in the one who glibly repeats wh 
he has not thoroughly thought through? The m; 
who thoroughly works his way through his doubts 
the conviction that Jesus Christ is Lord will attain 
certainty that one who unthinkingly accepts can nev 
attain. Thomas went all the way when he said "]V 
Lord and my God." His surrender was complel 
If we have laid hold of Christ's offer that He war 
to live in us then we have experienced the dawn 
Easter. When the values that Jesus lived and dii 
for have taken hold of our lives we have an East 
breakthrough. John Gaeddert 

Detail from "The Incredulity of Thomas" by Rembrandt: "My Lord and my Got 

2. A Miracle of 

The Gospel writers and especially John try to explain 
what and how the resurrection took place. Yet with 
all of this, the resurrection remains shrouded in mys- 
hjtery. It is the miracle of all miracles, that only faith 
can comprehend. By miracle we understand, not a 
breaking of or going countrary to the laws of nature, 
but a law-abiding event by which God accomplishes 
His purposes, through the release of energies that be- 
long to a plane far higher than any with which we 
are normally familiar. 

But for the Thomas — the proverbial doubter among 
us or inside of each one of us — all this striving to 
explain, may still not be enough. Thomas is the hard- 
headed logician, the typical materialist, who will not 
believe, except he can see, feel, and touch. Yet in 
our day of the wonder of science it should not be all 
that difficult to believe what we cannot see. Elec- 

3. The Joy of 
His Presence 

tricity, ultraviolet and infra-red rays, television, and 
atomic energy are all realities of our life which we 
take for granted though we have not seen them. 

But we should be willing to see the virtues of the 
doubting Thomas among us. His uncompromising 
honesty to face his doubts forthrightly make him the 
kind of a man who cannot be content to rattle off a 
creed without understanding what it is all about. As 
Tennyson said: "'There lies more faith in honest 
doubt, believe me than in half the creeds." 

Thomas faced his doubts in the community of 
faith (which does not seem possible in our day be- 
cause too often the church will not tolerate doubt 
and doubters in its midst). But in so doing Thomas 
had another chance to meet his Lord and he came 
through with a wholehearted and victorious confes- 
sion, "My Lord and my God." Bill Dick 

We often forget that Jesus' disciples were filled with 
id idoubt, concern, and fear. Somehow their hearts 
were heavy. The very foundations upon which they 
had built in the past three years had been shaken. 
1 They were frightened and fearful as they pondered 
[the events of the immediate past. They were con- 
jfused and frustrated as they sought to find meaning 
in the darkness of the hours that seemed to move by 
i 50 slowly. They were disappointed and disheartened 
! as they thought of what the future might hold in store 
' for them. All their cherished hopes had fainted away, 
( and now they were supplanted by the despairing fears 
jhi mob violence. They had seen and experienced the 
Fjtury of the mobs. What guarantee did they have 

! hat they might not be next in line to suffer a similar 
:'ate as Christ had had to endure? 
; The longing and desire of the disciples could hardly 
3e called faith or confidence. We might more ac- 
:urately say that their yearnings were heavily inter- 
Vipersed with doubt and despair. Their plight most 
:ertainly was not an enviable one. They were edgy, 
iasily frightened; expecting almost anything to hap- 
pen. And it did. Suddenly to their horror and sur- 
prise, Jesus stood in their midst, without any squeak 
>f hinges. Under the circumstance that might have 


been a welcome sound. The ten disciples were taken 
aback. They were afraid. Jesus' reassuring words, 
"Be not afraid, it is I" only gradually dissipated their 
anxiety. Slowly doubt gave place to faith as the group 
became convinced of the resurrection. 

However, Thomas was not with them, and later 
refused to believe the witness of his friends. Perhaps 
we have at times been too critical of this honest seek- 
ing soul. He was not defiant, he was searching for 
something he could not find until Jesus revealed 
himself. Then we behold those wonderful words of 
Thomas, "My Lord and My God." 

We, too, often find ourselves in turmoil of soul as 
the disciples did. Where do we go in our despera- 
tion for help? Can we hear the still small voice of 
Jesus resounding over the ages of time, "Peace be 
unto you"? When we have withdrawn and thorough- 
ly acknowledged our hopeless and helpless condition, 
then He can and will enter and calm the raffing sea 
of our soul. Then peace can flood our soul as we 
sing with deeper conviction, "I know that My re- 
deemer fives." This may not always happen quickly. 
Sometimes we may have to experience the resurrec- 
tion blues in order to know the joy of His presence. 
Peter Retzlaff 

4. Wonderful 

I know of no more wonderful news — nothing greater, 
than to say, as Christians have said almost from that 
first Easter morning, "Death cannot keep its prey. 
Death has been cheated of its power. Death has been 
swallowed up in victory! Where now is death's 
power to hurt? That which gives to death its sting is 
sin, but sin has been dealt with on Good Friday, on 
the Cross. And now death, the last enemy, has been 
destroyed because Christ proved himself Master even 
over death." 

The resurrection of Jesus Christ from the dead 
was God's ultimate testimony to the fact that Jesus 
Christ was in truth the Messiah, the Appointed One, 
the long awaited Deliverer, the Savior of Men. And 
what powerful testimony it was and is. For the dis- 
ciples of Jesus, it was the beginning of events that 
changed everything for them; but not only for the 
disciples of old but also for us as modern disciples 
the resurrection changes everything. Not only in our 
attitude toward death, but also in our outlook upon 
life. Change is a good Easter word for with the resur- 
rection came a new dimension to living, best defined 
by the word used by Jesus himself, life abundant. 

5. Calvary's 

John tells us that in the place where Jesus was cruci- 
fied was a garden (John 14:41). A garden is a 
place where seed is sown and life springs into life. 
The body of Jesus was buried in a tomb in a garden. 
It was as though His body had been planted like a 
seed in the ground, in due time to break forth from 
its prison of earth and emerge a new being. In speak- 
ing of His death and resurrection Jesus referred to the 
principle of seed planting. He said, "Except a grain 
of wheat fall into the ground and die it abideth 
alone: but if it die, it bringeth forth much fruit." 

Jesus Christ had life in himself. He was a living 
seed. He had the power of life within himself other- 
wise He could not have risen from the dead. It is 

"He who has the Son has life; he who has not tr 
Son has not life" ( 1 John 5:12). Jesus Christ can 
to atone for man's sin — to bring Tightness betwee 
God and man — to give real life to man. This re; 
life, this abundant life, can be known only as w 
know pardon and forgiveness from God. For wh; 
is it that dulls life — what is it that makes life a wear 
ness and a drudgery? That which robs life of fullne 
and happiness is a deep, gnawing disease that we ca 
guilt. It may be guilt due to a knowledge of sense 
failure to be or do what we ourselves think we oug] 
to be or do; it may be guilt which is felt because 
disappointing others; it may be, and most often is, 
deep sense of guilt because we know that we ha^ 
sinned against God. Sinned, both in that wror 
which we have done, and in that good which v 
have failed to do. Dis-ease and the abundant li 
do not go together. 

It is therefore perfectly clear that the eternal li 
or the abundant life can come only from Him wl 
is able to free us from this guilt of sin. "He who h 
the Son has life; he who has not the Son has not life 
Menno J. Ediger 

only as we have the germ of the new life implant 
within our souls that we are able to rise to new li: 
"But if the Spirit of him that raised up Jesus fro 
the dead dwell in you, he that raised up Christ fro 
the dead shall also quicken your mortal bodies by t 
Spirit that dwelleth in you." 

When we think of Calvary's garden we are i 
minded of another garden in which a great drai 
affecting the whole human race was enacted. I rd 
to the garden in Eden. Man had been placed 
God into this garden in the morning of life. It w 
here that man was to live and bring forth life, 
his stay in the garden was short-lived because t| 
seeds of death were here sown in the heart of in; 

THE MENNONITE seeks to witness teach, and build the Christian fellowship within the context of Christian love and freedom. It is published weekly ex<j 
biweekly during July and August at North Newton, Kansas, by the Board of Education and Publication of the General Conference Mennonite Church. Sec 
class postage paid at North Newton, Kansas. Subscriptions $3.50 per 'year; foreign $4.00. Send payments and change of address to 720 Main Street, New 
Kansas, all other correspondence to Maynard Shelly, Editor, 722 Main Street, Newton, Kansas. Postmaster: Send form 3579 to 720 Main Street, Newton, Kan 


March 24, 1 

God walked in the Garden in Eden in the cool of 
the day. He was in distress because He did not find 
the man whom He had created in His own image. 
While He walked through the garden the sun was 
sinking in the west, darkness was rising like a mist to 
cover the earth, the flowers were beginning to give 
off their poisonous breath, and weird night sounds 
were in the air. God cried, "Adam, where art thou?" 
The man had sinned, and therefore feared to meet 
God, so he hid himself among the trees of the garden. 

It was early in the morning when God walked in 
Calvary's garden. The air was clear, the dew spark- 
ling on the grass, the fragrance of flowers was in the 
air, and the birds were singing in the treetops. In- 
stead of His calling in anguish, "Man, where art 
thou?" He was being sought by His friends. They 
were asking, "Where is He?" He remained hidden 
from their view until the appropriate time arrived for 
Him to show himself. When He met them He hailed 
them with a cheery greeting saying, "All Hail . . . 
Fear not; go tell my brethren." 

6. God's 


Eden's garden is the place where the seeds of death 
were sown. Calvary's garden is the place where the 
seed of life was sown. 

In the place where Jesus was crucified was a gar- 
den in which He was buried. The cross on which 
Christ was crucified stood on a hill in the midst of a 
garden. The cross is spoken of in Scripture as a tree. 
In other words, the cross is like a tree planted in the 
garden of the resurrection. 

There was also a special tree planted in the midst 
of the Garden in Eden. It was called the tree of the 
knowledge of good and evil. Of this tree man was 
not to eat lest he die. There was also the tree of 
life in the midst of the garden. If a man would eat 
of the fruit of this tree he would live forever. Man 
ate of the forbidden fruit and incurred earth; and 
was barred from eating of the tree of life lest he live 
forever in his sinful state. 

In the tree planted on Calvary we have repre- 
sented both death and life — death to sin and eternal 
life. Victor Sawatzky 

At Easter time churches around the world cele- 
brate the most joyous festival of the Christian year. 
In some countries and cultures the regular morning 
greeting on this day is "Christ is risen." Yet, after 
Easter we will go back to our daily life not having 
been stirred by the guarantee that God has put on 
faith. Perhaps the church does not really believe 
that Jesus was raised from the dead. It might be. 
More likely, the church has not always caught the 
impact of this faith. The Bible is the book of the 
acts of God. God has been at work among men. 
This work culminates in Jesus Christ — God's Word 
to His people. Now if the crucifixion had been the 
end of the story of Jesus we would probably dismiss 
it as a tale that is told. 

But because the crucifixion resulted in the resurrec- 
tion we see a completely different view of reality, 
than anyone prior to Jesus had ever seen. 

Observe Peter prior to the resurrection and after. 
Observe the church cutting its way in and through a 
pagan society on this very faith. These people barred 
their necks to the executioner's sword because they 
were convinced that death was not the end of life. 
No longer could they fear. 

God had acted in allowing Jesus to die and then 

conquering death by raising Him from the grave. 
Here is the guarantee of our faith. No longer need 
we ask, Is truth stronger than falsehood? It was 
falsehood that nailed Jesus to the cross. Untruth 
made every attempt to destroy the Truth. But God's 
truth conquered. 

No longer need we ask, Is good stronger than evil? 
Jesus was goodness. Men made every attempt to de- 
stroy that goodness. Sin's attempt to destroy God's 
goodness failed because Jesus was raised by God. 

No longer need we ask, Is fife stronger than death? 
Men sought to destroy the fife of Jesus Christ once 
and for all; the resurrection is the proof that the fife 
which is in Christ cannot be destroyed. 

No longer need we ask, Is love stronger than hate? 
In the last analysis the contest in Jerusalem was a 
contest between the hatred of men and the love of 
God. Men took that love and sought to break it on 
the cross; but the resurrection is the proof that the 
love of God is stronger than all the hatred of men, 
and can in the end defeat all that hatred can do. 

Often the church has forgotten that God has acted, 
and having done so new life is released in His people. 
In the resurrection God has guaranteed results to the 
faithful. Arthur D. Dick 



1 1 


Northern Ministers Work for 
Southern Civil Rights 

Two Mennonite ministers spent 
eight days in Hattiesburg, Miss., as- 
sisting in a voter registration drive 
for Negroes. The drive started 
with a Freedom Day rally on Janu- 
ary 22. The rally began a nonvio- 
lent demonstration in front of the 
Forrest County Courthouse that has 
continued every weekday since that 
time. It has been the longest civil 
rights demonstration in Mississippi 

Northern white ministers arrive 
in Hattiesburg weekly to assist 
Negro leaders in the civil rights 
struggle. Each week sees an aver- 
age of six ministers spending four 
or more days in picketing and visi- 
tation. During the first week in 
March Lynford Hershey, pastor of 

the Tenth Street Mennonite Church, 
Wichita, Kan., and Maynard Shelly, 
editor of The Mennonite, Newton, 
Kan., were two of eight ministers 
who took their turn in the streets 
and homes of this Mississippi uni- 
versity town. 

Hattiesburg has a poor record in 
race relations. No genuine commu- 
nication exists between the Negro 
and white communities at any level. 
All public facilities are segregated 
from the public schools to the court- 
rooms. Says one Negro leader, "The 
only thing not segregated in Mis- 
sissippi is money." Negroes are re- 
quired to pay taxes, for example, 
but voting has been denied them. 
Prior to this year, the county had 
only twelve Negro voters. 

As the result of 1960 civil sui 
brought by forty-three Negroes; 
who were denied registration as vot 
ers, the federal court finally handet 
down a strong order directing thi 
registrar, 450-pound Theron C. Lyn( 
(chosen obviously to intimidate wit! 
his bulk), to register all qualifiec 
Negro applicants without discrin 
ination. Lynd has reluctantly com 
plied with only parts of the cour 

Added to the impenitence of th 
registrar is the total weight of Mis 
sissippi law and tradition aimed a 
suppressing Negro hopes. When N« 
groes try to exercise their right t 
register they are intimidated ii 
many ways. The police power of th 
city is used to harass rather tha: 
protect. Uniformed officers hav 
met Negroes at the courthouse doo 
and told them to enter by the bac 
door. Employers who are white re| 
istered voters dismiss or threate 
to dismiss colored workers who re| 
ister. The newspaper publishes th 
names of those registered. In 
southern community this is mor 
than news. It is marking person 
for reprisal. 

In this type of situation Negroe 
need all the moral support they ca 
get. For this reason the Studer 
Nonviolent Coordinating Committe 
(affectionately known as sncc an 
pronounced snick) invited th 
churches to participate in a specif 
program called the Ministers Pro 
ect. Four groups responded to tli 
call: The United Presbyterian Con 
mission on Religion and Race, th 
Presbyterian Interracial Counci 
the Episcopal Society for Cultun 
and Racial Unity, and the Rabbii 
ical Assembly of America. 

In Hattiesburg, Mississippi, white ministers have taken part in an interracial voter 
registration drive to encourage Negroes to register to vote. Here Dr. Paul McClana- 
han, New York, a Presbyterian missionary to Egypt walks the picket line in front of 
the Forrest County Courthouse with Montague Foulkner, Jr., a Student Nonviolent 
Coordinating Committee volunteer from Hattiesburg. 

182 March 24, 19. 


The Ministers Project demon- 
strates the concern of the white 
community, even though it may not 
now speak for southern white peo- 
ple. Ministers share in the task of 
demonstrating each day with Negro 
students and citizens. In interracial 
teams they visit in Negro homes 
encouraging eligible citizens to go 
to the courthouse to register. They 
|also take time to give instruction 
for the complicated literacy test 
that Mississippi requires of all vot- 
ers with special intent to penalize 
Negroes brave enough to dare com- 
munity pressure, the policemen at 
the door, and the glowering regis- 

After seven weeks of the voter 
registration campaign, police har- 
assment seemed to be lessening. 
Police continued to follow Negro 
leaders, telephone conversations 
were intercepted, and vitrolic let- 
ters against the movement appeared 
in the local newspaper. Most pass- 
ersby attempted to ignore the quiet 
demonstrations for Negro rights. 
But even their studied indifference 
indicated their disturbance. 

No member of the white commu- 
nity dare express concern for civil 
rights openly. The wife of a local 
university professor chanced to see 
an acquaintance among the white 
ministers in the picket line. She 
stopped to greet him. Within the 
hour her husband was in the presi- 
dent's office receiving a reprimand 
for even this casual expression of 
interest. Professors at the town's 
University of Southern Mississippi 
dare not mention the subject of 
race in any of their classroom work. 

While the white community is a 
victim of its own persecution, the 
Negro community continues to turn 
its apathy and fear into courage 
and action. Six hundred have ap- 
plied for registration since January 
22. Negroes once terrified by the 
courthouse, are now encouraged by 
the interracial picket line to enter 
the building and apply for their 
firstclass citizenship. 

But after seven weeks, the white 
community still refuses to discuss 
racial problems with Negro leaders. 
,l"he mayor will not even speak to 
Negro leaders on the telephone. In 
the absence of real contact, the 
picket line at the courthouse is the 
only way for Negroes and their sup- 
porters to petition for their rights. 

At the beginning of the demon- 

strations, the community expected 
violence. The demonstrations have 
been completely nonviolent and 
have thus perplexed a community 
that only knows violence and strong 
arm tactics as means of coercion. 
The police who use only fear to in- 
flict their will are afraid of non- 
violence. Conversations with police 
by the white participants in the 
demonstrations found the police 
not only perplexed intellectually, 
but trembling physically. 

But little has changed in Hatties- 
burg. Many Negroes live in crush- 
ing poverty. The city continues to 
humiliate them by taking their 
money but denying them the decen- 
cies of eating, working, and playing 
where they wish. 

The sponsors of the Hattiesburg 
Ministers Project plan to continue 
the program as long as necessary. 
They also plan to start similar pro- 
grams in other cities of the south 
during the next months. 

Civil rights groups are also pro- 
jecting a Freedom Summer which 
will use large numbers of college 
students and professional people in 
Freedom Schools. The Freedom 
Schools will attempt to prepare Ne- 
groes for the exercise of their civil 
rights, increase their literacy, and 
improve their opportunities for a 
fuller life. The Freedom Schools are 
being planned by the Council of 
Federated Organizations, 1017 Lynch 
St., Jackson, Miss. 

Ministers interested in participat- 
ing in the Ministers Project should 
contact the local director, John E. 
Cameron, 522 Mobile St., Hatties- 
burg (601-584-7720 or 601-582-5298) 
or the national coordinator, Robert 
Stone, United Presbyterian Commis- 
sion on Religion and Race, 475 Riv- 
erside Drive, New York 10027 (212- 


The French Mennonites have con- 
tributed funds to the Mennonite 
Central Committee for the ship- 
ment of forty tons of California 
pearl milled rice, costing $5,160, to 
Indonesia. This is the second rice 
shipment to Indonesia in two 

The 800 bags of rice, purchased 
from the Rice Growers Association 
of California, are sailing on the SS 

Luna Maersk to the Indonesian port 
of Semarang via Djakarta. 

This shipment is timely because 
the turmoil caused by the Indo- 
nesian-Malaysian disputes has trip- 
led the price of rice. The Indone- 
sian government has requested 
250,000 tons of rice from the U.S. 
government to relieve that nation's 
critical rice shortage. The Ameri- 
can government, however, is not 
likely to supply such a large order. 

The first rice shipment, paid for 
by donations from German and 
Swiss Mennonites, has already 
reached its destination on the is- 
land of Java. It is intended for free 
distribution in extremely needy 
areas. The distributions are being 
supervised by mcc personnel. 


On March 23-24, Japan missionaries 
of the General Conference Church 
will hold a spring conference at the 
Miyazaki Student Center. The Mon- 
day afternoon session will be a com- 
munion service, and succeeding ses- 
sions will take up missionary busi- 
ness after opening devotions. The 
closing session Tuesday evening 
will feature a film and fellowship 
after the conclusion of business. 


Verney Unruh, missionary to Ja- 
pan in Miyazaki, will serve as liter- 
ature secretary of the Japan Men- 
nonite Literature Association for 
one year. 

An inter-Mennonite evangelism- 
through-literature activity, jmla 
sponsors the united church paper 
Izumi "to strengthen the local 
churches and develop inter-Menno- 
nite fellowship, to develop and train 
Christian writers from among [Jap- 
anese Mennonite] churches, and to 
share with the larger Christian 
body Anabaptist-Mennonite litera- 
ture in its application for Christian 
discipleship today." The twelve-page 
paper presents articles on Christian 
nurture and growth, editorials, 
Bible studies, local and world Chris- 
tian news and features, and regular 
columns with stories, book reviews, 
prayer requests, letters, and so 

The association also carries on 
other publishing projects to ac- 
quaint Christians and non-Christians 
with the gospel and the Anabaptist- 
Mennonite heritage. 



A Southern White Girl Writes About Brotherhood 

I teach in a segregated metropolitan Atlanta school 
where there are many opinions among fifth graders 
concerning civil rights. Following is an essay written 
by Laura Peek, one of my ten year olds. It is re- 
produced here in its original form to help express 
struggles that a white southern child is called to 
experience at this time in our history. How much of 
her teacher, parents, and Sunday school experiences 
have influenced Laura cannot be known. It seems 
that all is not certain in her attitudes about brother- 
hood, but she has a deep sense of justice and love, 
and a strong faith in man. Anna Marie Peterson 


March 24, \9( 



Africans Want Books 

In Leopoldville, Republic of the 
Congo, there is an interdenomina- 
tional Protestant printery known 
as leco (La Librairie Evangelique 
au Congo). From its presses comes 
a stream of Christian literature in 
a number of dialects — books, pam- 
phlets, magazines, and gospels — all 
of which are eagerly bought and 
read' by Congolese. 

In this growing and challenging 
aspect of Christian outreach in Con- 
go, the General Conference Menno- 
nite Church has a direct part. The 
General Conference Mennonite 
Church participates in the mission 
program of inter-Mennonite Congo 
Inland Mission, which is one of 
leco's twenty shareholders. 

Robert Bontrager of the Congo In- 
land Mission is leco's general man- 
ager, and General Conference Men- 
nonite missionary Henry Dirks of 
Niagara United Church, Ont., is in 
charge of the printing department. 

It has been only a little over 
ninety years ago, on May 1, 1873, 
that Congo missionary-explorer Da- 
vid Livingstone passed away in 

Tanganyika. Since that time, writes 
Henry Dirks, "The Word of God 
has been sent forth in almost fifty 
different languages throughout Con- 
go, and churches have been estab- 
lished all over this great land. The 
Bible Societies report that in the 
year 1962 alone, a total of 632,987 
Scriptures were sent out in the Con- 
go Basin. This figure includes 80,255 
Bibles; 121,794 New Testaments; 
and 430,938 portions of the Bible. 

"During 1963 leco produced 271,- 
000 Christian books (thirty-two book 
titles). In addition, eighteen book 
titles totaling a quantity of 160,000 
books are in progress. Then there 
are also five periodicals produced 
with a total distribution of some 
88,000 magazines annually. 

"leco is now considering produc- 
ing some fifty additional titles, 
and the Bible Societies want leco 
to print 500,000 Gospels by Novem- 
ber 1965. The editorial department 
is directing a major effort in getting 
the new monthly, Moyo (meaning 
Life), on its feet. The first issue in 
October sold 3,000 copies; Novem- 

The bookmobile attracts attention in the Leopoldville market place. 


ber's issue 5,000 copies; December 
6,000; and January 7,500. The next 
issue was planned at 10,000 copies." 
For this success in reaching liter- 
ate Congolese with Christian litera- 
ture, leco continually gives thanks. 
Through the printed page, leco's 
staff feels many will be drawn to 

Realizing that now is the oppor- 
tune time to put a maximum effort 
into literature because of modern 
Congo's desire for education, leco 
hopes to launch a new drive in 
printing and producing Christian 
literature. "To implement this de- 
cision," Dirks writes, "the leco 
board has authorized the purchase 
of $25,900 worth of modern print- 
ing equipment. Two months ago we 
purchased a small offset press . . . 
now we are -buying platemaking 
equipment, automatic binding ma- 
chines, and a much-needed Lino- 
type to assist the presently over- 
loaded Monotype. We hope to get 
delivery of these machines within 
the next months." 

Of leco's forty-five employees, ten 
are missionaries. Except for Dirks 
and a fellow missionary, all twenty- 
four of the printing department 
workers are African. They operate 
three automatic presses and two 
manual presses, the Monotype, and 
the composing and book-binding de- 
partments. The other eight mission- 
aries serve in editorial, translating, 
and book distribution departments. 

In the translating office there is 
a never-ending flow of manuscripts 
across the desks. Henry Dirks lists 
a few of the book titles: The Chris- 
tian Family, Women's Prayers, 
Birth of the Baby in the Village, 
Explanation of Parables Jesus Told, 
True Congo Stories, Teach Us to 
Pray, Life of Jesus, Christian Home 
Yardstick, How to Lead a Church 
Service, To What Tribe Does God 
Belong?, Stories Jesus Heard, 
Hymns and Choruses for Sunday 
School and Youth Groups, The Suf- 
fering Saviour, God and Man. 

"At the beginning of December 
1963," writes Dirks, "the Presby- 
terian Church donated to leco a 
literature van or bookmobile. We 
had a difficult time getting per- 
sonnel to operate this project. Now 
with the many evacuated mission- 
aries here in Leopoldville due to 
recent terrorist action In In- KwilU 
District, we have bee >le to en- 
list some of theii os The 



bookmobile is driven to the numer- 
ous surrounding village markets. 

"The other day I drove out for a 
few minutes to observe this new 
project in actual work. Only a few 
minutes after the side of the van 
had been opened, people started to 
gather around and were immedi- 
ately buying. 

"With the exception of a limited 
quantity of notebooks, the van 
stocks only Christian literature. I 
have never witnessed such eager- 
ness of people to buy Gospels and 
other Christian books and litera- 
ture. The crowds kept on coming 
and going. Even a violent down- 
pour of rain did not quench their 
willingness to buy. The paper money 
they held was literally soaked with 

"One of the men made a brief 
one-hour tour into and around the 
market offering the monthly paper 
Moyo. He sold 100 copies within the 

". . . the printed page, the Word 
of God, can and must continue to 
flow to all parts of the Congo. If 
ever it was important that Congo 
should have the Word of God, it is 
now\" concludes Henry Dirks. ". . . 
let us work and pray continually, 
so that it will continue to bear wit- 
ness to the saving knowledge of 
Jesus Christ and thus bring peace 
to the searching hearts of Congo's 


Winnipeg has decided to change the 
name of the street on which the 
Canadian Mennonite Bible College 
is located. Formerly 600 University 
Blvd., Winnipeg 29, Manitoba, the 
address now is 600 Shaftesbury 
Blvd., Winnipeg 29, Manitoba. The 
same change of address applies to 
the office of the Conference of 
Mennonites in Canada. 


Mennonite Christian Hospital in 
Hwalien, Taiwan (Formosa) has 
for some time needed an office sec- 
retary for the hospital. Christian 
Medical College and Hospital, the 
interdenominational medical school 
at Vellore in South India, is asking 
for young people who are choosing 
alternate service to consider a three- 
year term in Vellore. Doctors and 

others with medical training, and 
construction engineers are especial- 
ly needed, though some workers in 
other areas are also wanted. 

Those interested in voluntary 
service in Taiwan and India should 
write to: Board of Missions, Gen- 
eral Conference Church, 722 Main 
Street, Newton, Kan. 


Men of the Emmanuel Church, near 
Moundridge, Kan., purchased at a 
high discount four incubator units, 
crated them, and brought them to 
the Mennonite Central Committee 
in North Newton, Kan. The Menno- 
nite Central Committee is forward- 
ing the incubator units to places 
like Algeria and Congo, where 
farming demonstration projects are 
being carried on. 


The Mennonite Press, owned jointly 
by the Board of Education and Pub- 
lication of the General Conference 
Church and Bethel College, has re- 
cently purchased a new Chief 15 
offset press to handle smaller jobs. 
Managed by Daniel J. Epp of North 
Newton, Kan., the printing estab- 
lishment has complete letterpress 
and offset printing departments and 
annual sales of over $200,000 for the 
past two years. Conference mate- 
rials are published under the trade 
name of Faith and Life Press (some 
have also come out under Menno- 
nite Publication Office imprint). 


Another step forward in inter-Men- 
nonite theological education has 
been taken by the Board of Trus- 
tees of Mennonite Biblical Seminary 
on March 5-6 in naming Ross T. 
Bender as dean-elect of the semi- 
nary at Elkhart. Bender, not re- 
lated to the late Dean Harold S. 
Bender, is also the dean-elect of 
Goshen College Biblical Seminary. 
He assumes his new responsibilities, 
serving both the Goshen and the 
Elkhart seminaries, on July 1. 

His selection as Dean of the Go- 
shen Seminary had taken place in 
consultation with Mennonite Bibli- 
cal Seminary and in the anticipa- 
tion that he might serve as dean 
for both schools. Bender has pre- 
viously served as principal of Rock- 
way Mennonite School, Kitchener, 

Ont., from 1956-1960. As an ordained 
minister he also served as associate 
pastor of the Erb Street Mennonite 
Church, Waterloo, Ont., from 1958- 
60. Having graduated from Goshen 
College and Seminary, he received 
his Ph.D. degree from Yale Univer- 
sity in 1962. While there he held 
grants from the Rockefeller Doc- 
toral Fellowship, the American As- 
sociation of Theological Schools 
Faculty Fellowship, and a Lilly 
Scholarship. He began his service 
to Goshen Seminary in 1962 in the 
field of Christian Education and as 
Assistant to the Dean. 

In his new relationship to the Elk- 
hart Seminary he succeeds Dean S. 
F. Pannabecker who has served 
since 1948, except during a sabbat- 
ical year when Professor Jacob Enz 
served in that office. From 1948 to 
1958 Pannabecker served as presi- 
dent as well as dean. 

Bender is to have offices on both 
seminary campuses and will serve 
both schools in curriculum planning, 
in the academic leadership of facul- 
ties, and in the academic counsel- 
ing of students. Because of the dif- 
ferences in the organizational struc- 
ture of the two schools, Bender will 
carry some additional responsibili- 
ties at Goshen which he does not 
carry at Elkhart. 

The seminary board in its semi- 
annual session also agreed to move 
ahead with further campus develop- 
ment including the construction of 
a new chapel as soon as this is 
financially possible. It is hoped that 
construction may begin during the 
summer of 1964. 


The Board of Missions of the Gen- 
eral Conference Church reports that 
total personal missionary losses due 
to terrorism in Kwilu province in 
the Republic of the Congo will 
amount to between ten and fifteen 
thousand dollars. A few gifts have 
already been sent to the Board to- 
ward restoring these losses. The 
Board is at present one month be- 
hind in payments to cim and re- 
ports that around $30,000 is needed 
for the Congo. 

Missionaries that were evacuated 
from our mission stations in cen- 
tral Congo in January have begun 
to return to their evacuated posts 
at Mukedi, Kamayala, and Nyanga. 
Kandala was also evacuated. 



1965, July 10-16— General Confer- 
ence, Estes Park, Colo. 

1967 — Mennonite World Confer- 

Apr. 23-26— Central District, Kid- 
ron, Ohio. 

Apr. 30-May 3— Eastern District, 
Bally, Pa. 

June 18-21 — Northern District 

June 4-7 — Pacific District, Aber- 
deen, Idaho. 4 

Oct. 16-20— Western District 

July 3-7 — Canadian Conference, 
Rosthern, Sask. 

Apr. 3-5 — Deeper Life Services, 
Grace Church, Brandon, Man., David 
Schroeder, speaker. 

Mar. 31 — Annual meeting of mis- 
sionary groups from First Church, 
Bluff ton; Ebenezer, Grace, and St. 
John churches, Pandora; and First 
Church, Lima, Ohio; at the Lima 

Mar. 22-27 — Pre-Easter services, 
New Hutterthal Church, Bridge- 
water, S. D. Lyman W. Sprunger, 

Mar. 29 — Easter Cantata present- 
ed by the church choir, Bethesda 
Church, Marion, S. D. 


Apr. 17-19 — California General 
Conference Fellowship Meeting, 
First Church, Reedley, Calif. 

Mar. 22-27 — Pre-Easter services, 
First Church, Ransom, Kan. Waldo 
Kaufman, speaker. 

Mar. 23, 24, 26, 27— Holy Week 
Services, Grace Hill Church, White- 
water, Kan. Lester Janzen, speaker. 

Mar. 29 — Easter Cantata by church 
choir, First Church, Pretty Prairie, 

Mar. 29 — Handel's Messiah, sung 
by church choir, First Church, New- 
ton, Kan. 

Mar. 29 — Easter Cantata present- 
ed by church choir, Bethel Church, 
Inman, Kan. 

Mar. 30-Apr. 3— Deeper Life Serv- 

ices, Turpin (Okla.) Church. Harold 
Thieszen, speaker. 

Apr. 5-10 — Spring Evangelistic 
services, Eden Church, Inola, Okla. 
J. J. Esau, speaker. 

Apr. 11 — Vacation Bible School 
Workshop, Bethel College Church, 
North Newton, Kan. 


Jerry Plenert, Johannestal Church, 
Hillsboro, Kan., and Karen Sonder- 
gard, Trinity Lutheran Church, Ro- 
mona, Kan., on Dec. 29. 

Wyonna Schmidt, Lorraine Ave. 
Church, Wichita, Kan., to Charles 
Hastings, on Feb. 16. 

Rudolph Schrag to Mrs. Amelia 
Schrag, both of Salem Church, Free- 
man, S. D., on Feb. 15. 

E. Wayne Waltner to Robert Kay 
Stucky, both of the Eden Church, 
Moundridge, Kan., on Feb. 21. 

Michael Wiens, First Church, Beat- 
rice, Neb., and Jacqueline Church, 
Methodist Church, Lyons, Neb., on 
Feb. 10. 

Harold Zerger, Eden Church, 
Moundridge, Kan., to Sally Ann Rob- 
inson, Mennonite Brethren Church, 
Denver, Colo., on Feb. 15. 

Monte Zerger, Eden Church, 
Moundridge, Kan., to Vickie Caugh- 
ran, Baptist Church, Downey, Calif., 
on Jan. 11. 

Patricia Pankratz, First Church, 
Reedley, Calif., to Larry Christman 
on Jan. 4. 

John Rosenfeld, First Church, 
Reedley, Calif., to Mary Lou Unruh, 
Mennonite Brethren Church, Reed- 
ley, Calif., on Feb. 14. 


Edxoard Wayne Froese, Eden 
Church, Inola, Okla., entered 1-W 
service at Kansas University Medi- 
cal Center in Kansas City. 

Lawrence Klippenstein has been 
appointed to the faculty of Canadi- 
an Mennonite Bible College, Win- 
nipeg, Man. He is a graduate of 
cmbc and of Goshen College Bib- 

Ross Bender (News: 
Seminary Has New Dean), 
Lawrence Klippenstein 

lical Seminary. At present he is an 
instructor of Bible at Goshen Col- 

Henry Wiebe has been appointed 
to serve in the music department 
of Canadian Mennonite Bible Col- 
lege for one year. He replaces 
George Wiebe who will study in 
Europe during his sabbatical leave 


Menno Ediger, pastor of the Wa- 
ters Church, Copper Cliff, Ont, will 
terminate service there in July. Be- 
ginning September 1 Ediger will 
enter a ministry to the Friedens- 
feld Church, Turpin, Okla. 


Key to congregation code numbers 
in brackets is available on request 
Mrs. Otto J. Amstutz, 1971 Bellmore 

Ave., Bellmore, L. I., N. Y. 11710 


Billie Austin, 3149 W. 44 Terrace 
Kansas City, Kan. 66103 [281] 

Mrs. William Clutts, Box 523, Lakin 
Kan. 67860 [5] 

Marvin Dovel, Route 1, Shirley, 111, 
61772 [258] 

Anna Dyck, Drake, Sask. [75] 

Mary Eck, 4525 E. 59 St., Kansa 


City, Mo. 64150 [49] 
Bruno Enns, 716 Mintz St., Winnipeg 1, 
Myra Friesen, 8343 Prehof, Post 
Triftern, Germany [21] 
Ronald I. Friesen, 6135 N. 32 Ave 
Phoenix, Ariz. 85017 [21 
Mrs. Bertha Guth, Restmon Home 
Morton, 111. 61550 [257; 
Mrs. H. N. Harder, 206 SW 5 St. 

Newton, Kan. 67114 [262; 
Mrs. Emma Horning, Mennonitd 
Home, Frederick, Pa. 19435 [52; 
John J. Jantz, 2925 N. Midway, Enid 
Okla. 73701 [163; 
David Janzen, 426 S. Main St., Bluff 
ton, Ohio 45817 [35 
Don D. Kaufman, Mennonite Cen 
tral Committee, Djalan Pendjaw 
48, Pati, Java, Indonesia [36 
Maurice Kaufmann, 115 E. Kibler 
Bluffton, Ohio 45817 [35 





The following verse was submitted 
by Ralph W. Berky, Bally, Pa. 

The path Christ took is mine to 
trace,/ And follow in my heart — / 
The love-prints of His tread of 
grace/ The sands of time cannot 
erase/ Nor can their glow depart. 

As close as touch He walks with 
me/ By pastures green down here — / 
O'er plain — and mountain — by the 
sea/ As storm clouds lift — and shad- 
ows flee — / He whispers: "I am 

The path leads Godward on — and 
on/ To one blest certainty!/ That 
Christ more bright than star or 
sun/ Through death's dark vale shall 
lead God's own/ With Him fore'er 
to be! 


Dear Editor: We read the items in 
the news section of The Mennonite 
pith interest. Information gained 
here, and in other periodicals, and 
from the secular news media shows 
what a significant time we live in. 
Some current events bring cheer to 
the child of God, while others leave 
a sense of sadness. In two recent 
well-written articles you have 
brought out situations which bring 
concern and alarm to Mennonites, 
as well as other Christians. 

The news report, "Christian Mis- 
sions Face an Unfriendly World" 
(Jan. 21) shows the push for organi- 
zational unity that is being acceler- 
ated today. This means increasing 
pressure on evangelical groups out- 
side the World Council to cooper- 
ate with liberal groups within the 
wcc. It seems to me that the dis- 
cussions at Mexico City show that 
the wcc operates on the philosophy 
that organizational unity is the an- 
swer to the needs of the church 
and the world. In reality, neither 
the Christian nor the pagan is great- 
ly impressed by a mere external 
unity while there is genuine disa- 
greement about the fundamentals 
of the faith. It is not a large, well- 

oiled organization that makes the 
message of the Church mighty. It is 
the preaching of the cross, the shed 
blood of Christ for the justification 
of the believing sinner, and the 
power of the resurrection. It must 
be the Holy Spirit's power through 
the preaching of the Word of God. 
The Church with the message of 
the Cross, already possesses that 
unity in Christ which is genuine, 
and which is more effective than 
organizational unity can ever be in 

The other article, "Graduate Stu- 
dents Probe Bible's Impact" (Feb. 
4) reports the year-end conference 
in Boston. The article shows some 
of the unbelief that is prevalent in 
our day. It also reports some of 
the divisive teaching which criti- 
cizes the Word of God, and what 
the Church teaches. Some of our 
own young people were exposed to 
such teaching. Some of the state- 
ments of speakers disturb us, such 

The Church, 

the State 

and the Offender 

A discussion of the questions on how 
the Christian ministry of redemp- 
tion can speak to .the problem of 
criminal law and punishment. .50 

at Mennonite Bookstores 

Berne, Indiana Rosthern, Saskatchewan 
720 Main Street, Newton, Kansas 

as, "examination of the Bible weak- 
ens the traditional views of the 
authority of the Bible." Also, "Hav- 
ing raised the question for the need 
of critical study of the Bible, he ad- 
mitted that as a result it is no 
longer possible to accept the stories 
of the Bible with a childlike faith." 
It is regrettable to read that "mod- 
ern man finds it difficult to accept 
the stories of the Bible. He finds 
them mostly legendary." 

Today there are "scholars" who 
deny and criticize the authority and 
authenticity of the Bible, and who 
work to undermine it. This is a chal- 
lenge to us as individual Christians, 
parents, churches, pastors, schools, 
church paper, the entire Conference. 
As Christians first of all, and as 
Mennonites, we have something 
much better to offer. We must ac- 
cept our responsibility to teach the 
truth of the authority and inspira- 
tion of the Bible. We dare not go 
backward by losing sight of this. 
The Bible is a miracle because of 
the way it was written and pre- 
served, and because of its power. 
We rejoice that it is not the work 
of men, but of God, and that in its 
entirety. God chose from the vocab- 
ulary and experience of each indi- 
vidual writer the words He wanted 
to be used. I feel strongly that we 
are responsible to put great em- 
phasis on the authority and full in- 
spiration of the Bible, and to teach 
the Bible with that in view. God 
will bless us for doing it with glad- 
ness, confidence, and vigor. 

We would appreciate more articles 
of a devotional nature, and would 
encourage you to print more of 
them. Noel D. Sprunger, 266 Com- 
promise St., Berne, Ind. 


Dear Editor: We were pleased to 
see the article, "Make It a Christian 
Funeral," Feb. 25, 1964. Rev. Bom- 
berger very ably expressed our 
views on the subject. 

We have very recently been con- 
cerned also about the — dare we say 
— pagan customs practiced at so- 
called Christian funerals, especially 
the viewing of the mortal remains. 

We would also recommend im- 
mediate burial, and then having a 
memorial service in the church 
where the deceased has been a mem- 
ber and friend. Ivan and Marg lin- 
ger, 1910 Main St., Saskatoon, Sa-sk. 



Margaret Rigg 

how the arcs speak to us Religiously 

Every truly great work of art is 
an interpretation of life's meaning 
and is therefore a religious work. 
Yet when we see our contemporary 
works of art as ugly and confused, 
the last thing we feel they contain 
is religious feeling or meaning. 

There are the "drip paintings" 
and the "abstracts," the "junk paint- 
ings" and the sculpture made from 
old scraps of metal. Music seems no 
better. Young people like rock and 
roll while parents throw up their 
hands in disgust and question if this 
is music. And experiments in clas- 
sical music composition give us elec- 
tronic music that sounds more like 
noise than music, if we take Bach 
and Beethoven as our rule. 

Then there is modern drama, arch- 
itecture, art films, modern dance. 
Everywhere we look, the arts are 
coming out with new and strange 
forms. Nothing seems very familiar 
or satisfying. We find that we can 
comfortably belong to the twentieth 
century as far as science and even 
politics is concerned; but the arts? 
— that is something else again. 

Yes, the continual progress in sci- 
ence, which is so rapidly changing 
our world and society, suits us much 
better than the new forms the arts 
are finding and using. For none of 
us would choose to give up the use 
of a modern electric stove, refriger- 
ator, or the latest model automobile 
for the "good old" wood-burning 
stove, the spring house, or the horse 
and buggy. We don't mind rough- 
ing it now and then on a camping 
weekend, but for steady day-to-day 
living we much prefer the conveni- 
ences science has provided. We feel 

left out, in fact, if we do not have 
the latest model of any appliance. 

Why are we so different in our 
feeling about today's arts? Why 
do we tend to fear and even resent 
progress in the arts. 

Perhaps part of the answer lies 
in the realm of the religious. The 
arts, like religion, can bring us face 
to face with serious things: life 
and death, pain and healing, joy 
and sorrow, agony and renewal. The 
arts can help us interpret and en- 
joy life beyond the materialism of 
science and technology. They can 
provide a vision of hope about life. 
They can open up emotions which 
lead to a fuller life. And the arts- 
just as they have for centuries— can 
lead our thoughts toward God. 

Thus, because the arts have the 
capacity to move and inspire us in 
ways similar to religion, we tend to 
resist any art expression which is 
new or different. This may be be- 
cause at the moment we are essen- 
tially satisfied with our life as it is 
and we are not interested in expe- 
riences which may disturb us and 
cause us to alter our outlook or 
way of life. Also, because the un- 
known is a common source of fear, 
the threat which a new experience 
offers — especially one which has the 
capacity to move us deeply like art 
—tends to frighten us and cause us 
to reject it. Another reason for our 
turning away from art expressions 
may be because we have never "en- 
tered into" an expression of art. 
Therefore, we are not aware of the 
insights which art has to offer. 

It is the very function of the arts 
that they deal with what is most 

meaningful in life. A certain paint- 
ing, piece of sculpture, a drama, or 
a film may not use directly religious 
subject matter, and yet it may point: 
our attention toward meaningful as- 
pects of life. When this happens, 
the arts are speaking religiously. 

For instance, the painting of "The 
Blooming Peach Tree" by Vincent 
van Gogh has in it no explicit re- 
ligious material. But if we look at 
this painting — live with it, we be- 
come more aware and appreciative 
of the joy and beauty in nature. 
By living with this painting we may 
come to notice and enjoy the world 
of nature in a totally new way. 
And if we believe that this is God's 
world, then the joyful aspects of 
nature become occasions for giving 
thanks through appreciation. We 
may not be able to paint a master- 
piece ourselves, but we can learn 
something about celebration through 
art if in appreciating a painting we 
are helped to value and see nature 
with new eyes. For the artist cele 
brates when he paints. 

The artist with his sensitive tal 
ent often notices life around him 
more keenly than we do. When he 
paints, he draws our attention to 
the parts of life that we may have 
ignored or did not notice before 
But in his art we can see with 
"new eyes." Thus, even an "ugly 
painting— that is, a painting which 
uses what we term "ugly" for its 
subject matter — may help us see 
some parts of life as a new mean- 
mgfnl part of our total life. 

"The Blooming Peach Tree," Vincent 
van Gogh, Stedelljk Museum, Amsterdam 


March 24, 196 

This is really what the French 
painter, Georges Rouault, was able 
to do when he painted the corrupt 
French lawyers and, later, the suf- 
fering Christ. The faces of these 
lawyers and judges are quite ugly. 
Living with these paintings would 
certainly not be as easy as living 
with van Gogh's "Blooming Peach 
Tree." But it was not meant to be. 
Rouault was commenting upon the 
folly and corruption of human judg- 
ment, and he showed this in the 
faces. His paintings of these people 
express great insight about human 
nature . . . and, about ourselves if 
we honestly understand our own 
secret desires, for when Rouault 

painted the suffering Christ he in- 
terpreted to us visually what it is 
like to suffer and what we do when 
we inflict suffering upon helpless 
people. "For inasmuch as you do it 
to the least of these, you do it unto 
me," as Christ said. Christ was a 
friend, a teacher, and a companion. 
He was also crucified in a cruel and 
terrible manner. But in His suffer- 
ing He showed His great love for us 
in such a way that when we come 
to times of suffering the knowledge 
of Christ's suffering brings us close 
to God. All this is present in Rou- 
ault's painting. 

The arts, then, can bring us a new 
sense of beauty, joy, and apprecia- 

tion of life as well as interpret such 
deep experiences as suffering and 
corruption. But for art to speak to 
us in meaningful ways we must be 
open to the new ways of seeing and 
looking at art. The communication 
of art depends as much upon our 
openness to its message as upon the 
skill and insight of the artist. When 
we are ready, and art is significant, 
we can find religious meaning and 
hours of rich enjoyment in art. Art 
is not "functional" in the same way 
science is, but it does open to us a 
fuller experience of life. In the best 
sense, this is how the arts speak to 
us religiously. 

Coypright 1963, All rights reserved 

"Christ Mocked by Soldiers," Georges Rouault, Museum of Modern Art, New York. 


The hour was dark, 

And guilt stalked earth and men. 

The heavens rumbled rage against the deed. 

The faithful few 

Knelt near with grief-torn hearts 

The Sufferer now beyond all mortal need. 

But hope bloomed on the paths of pain He trod. 
A cross became the bridge from man to God. 
Anna Belle J our dan 

Make Your Next Service Project 

A Library 

Let's play a game of simplicity and 
fun. I'll give you a word and you'll 
say the first thing that pops into 
your head. The sort of thing psy- 
chiatrists do. Let's begin. 

Library. Your first thought was 
"musty," wasn't it? Well, to the 
contrary, libraries aren't musty — 
they're only dusty, and that's due 
to the poor housekeeping of the li- 
brarians. You have always looked 
for a library that is fresh and clean 
as the country air, right? Well, 
you'll find that exact thing at the 
Wayland (Iowa) Church. It was 
constructed by the local youth 
group as a project for serving oth- 
ers, done with fresh lumber, fresh 
paint and varnish, located in a 
fresh sunny room in the new church. 
We won't guarantee it germ-free, 

Ready for the next word? Okay. 

Fun. Your thoughts centered 

YOUTH is sponsored by the Young People's 
[Union of the General Conference Mennonite 
Church. Editor, Elvera Baumgartner. 

around "laughs" didn't they? Well, 
you score 100 on this one. Fun and 
laughs it was when the young peo- 
ple got together to sand, paint, 
finish and install the library shelves. 
In fact, quite a few laughs broke 
out when one wise guy got smart 
with his brush and put a few strokes 
of white paint on the posterior of 
his fellow comrade. 

Satisfaction. No doubt the word 
"pride" popped into your head. Pride 
it was and still is as the Wayland 
young people watch their library 
grow and serve others. With the 
purchase of a filing cabinet and 
desk, we find our library complete 
and ready to serve as the church's 
reading center as more people con- 
tinue to contribute books of all 
kinds. We have already purchased 
ten new books to start the wheels 
rolling. The only thing we've yet 
to furnish is a little old four foot 
eight inches tall lady in a maroon 
sweater who tiptoes around whis- 
pering "Sh-h-h-h-h-!!!" to everybody. 
Amy Wyse 


Six Meditations 178 

News 182 

Laura's Essay 184 

News 189 

Church Record 190 

How the Arts Speak to Us 

Religiously 192 

Calvary 195 

A Library 1 95 

Editorial 196 


"The Incredulity of Thomas" by Rem- 
brandt: "We like Thomas may be slow 
in starting, but when we come to that 
understanding and faith where we say, 
'My Lord and my God,' we see Jesus as 
He really is" (John Gaeddert). 


John Gaeddert, Henderson, Neb., is pas- 
tor of the Bethesda Church, currently 
on leave of absence for seminary study. 

Bill Dick, 237 Barclay Rd., Ottawa, 
Ont., is pastor of the Ottawa Fellowship. 

Peter Retzlaff, Rt. 2, Turpin, Okla., is 
pastor of the Friedensfeld Church. 

Menno J. Ediger, Box 14, Route 1, 
Copper Cliff, Ont., is pastor of the Waters 

Victor Sawatzky, North Newton, Kan., 
is pastor of the Faith Church, Newton. 

Arthur D. Dick, 9225-52 St. Edmon- 
ton, Alta., is a counsellor for the Alco- 
holism Foundation of Alberta. He was 
formerly pastor of the First Church, Ed- 

Margaret Rigg is the art editor for 
"motive," a Methodist publication. 


195, "Calvary," Coypright 1964, All 
rights reserved. 


Editor: Maynard Shelly. Youth editor and 
editorial assistant: Elvera Baumgartner. 
Art director: John Hiebert. Business man- 
ager: Walter D. Unrau. Circulation sec- 
retary: Marilyn Kaufman, 722 Main St., 
Newton, Kan. 67114 

Consulting editors: Claude F. Boyer, 1 15 
Main Street, Sugarcreek, Ohio; Willard 
Claassen, 722 Main St., Newton, Kan. ; 
J. Herbert Fretz, 602 S. 8 St., Goshen, 
Ind.; Waldemar Janzen, 991 Fleet Ave., 
Winnipeg 9; Robert D. Suderman, 2226 
Park St., Paso Robles, Calif. 


Second Class Postage Paid at North Newton 


U J/"7T\ rTT^n l~\ n "I can't see that there's much religion 

in that." 

The remark came from a white man 
in Hattiesburg, Mississippi. He and his 
loitering companions were watching a group of Negro students and white 
clergymen demonstrate for civil rights for Negroes. The demonstrators 
carried signs encouraging Negroes to register to vote. The entire effort 
suggested that Negroes had been denied the right to vote. Since Mississippi 
hypocritically denies this, any hint to the contrary is an embarrassment to 
the state. Mississippi says that Negroes are satisfied with their depressed 
life. The presence of Negroes in the picket line gives the lie to this fable. 
Living in a community where self-respect is denied, the Negro can easily 
feel that all white men are dedicated to stepping on him. The pre?ence ol 
white ministers even though from the North says that some white people are 

"Why would a Christian act like that?" 
"I don't think they are Christians." 

This exchange came from two other puzzled spectators. It raises ques- 
tions about theology and evangelism. The white ministers of Hattiesburg 
say that the mission of the church is to proclaim the gospel. By this they 
mean the pulpit and they do not consider a placard carried in front of a 
courthouse as preaching. They see the gospel worked out in program activ- 
ities within the church walls. Parading in the public square is thus beneath 
the dignity of the church. 

"Too much race; not enough grace." 

A clever reader invented this slogan to describe our magazine. He did 
not intend it as a compliment. But we wear it proudly. It is like the in- 
scription that Pilate wrote for Jesus. Both men wrote better than they knew. 

If Jesus returned to walk our earth again, I doubt that He would spend 
much time preaching from pulpits in carpeted sanctuaries. Remember, He 
usually got clobbered when He tried to preach in the synagogue. I'm sure 
He would be where people are suffering and crying. I spent eight days in 
Hattiesburg. As I walked in the picket line hour after hour, as I visited 
with Negroes in their taverns, in their homes, and in their humble churches, 
I felt that Jesus would have chosen these places to walk and talk. And the 
religious folk would have been happy to say smugly of Him, "Too much 
race; not enough grace." If any white person wants to know the meaning 
of Golgotha, let him take a Negro's hand and walk through Mississippi. 

A Woman 

With nine-year-old Peter John at 
her side dressed and ready to go to 
school, Catherine Marshall picked 
up the clattering phone. She hoped 
for good news. Ever since she had 
called for the ambulance at 3:30 
that morning, she prayed that Peter 
might be spared. God had miracu- 
lously spared him at the time of 
his previous heart attack, and there 
seemed no reason why He shouldn't 
spare him again. 

But the obviously controlled voice 
at the other end was unusually de- 
liberate. Catherine found her hand 
tightening on the phone as she lis- 
tened. Then her breath came in 
quick gasps. Her instinct was right. 

Peter Marshall, the famed pastor 
of the New York Avenue Church in 
Washington, D. C, was dead. 

Dazed by the blow, she sank to 
her knees and drew her son tightly 
into her arms. "Peter," she said, her 
eyes still dry and her voice remark- 
ably clear, "the doctor told me that 
Daddy just died." 

Peter's death was sudden, unex- 
pected. Just the day before he had 
phoned her, and with his voice dis- 

guised as an Italian, had arranged 
a train-trading expedition with 
Peter John. Now he was dead — a 
corpse in the hospital. Cruel hours 
followed. Minutes became centuries 
filled with agony, self-accusation 
and even a little bitterness. And 
then gradually, as it always hap- 
pens, the past came streaming back. 
Once again she was a student at 
Agnes Scott College in Atlanta. 

Along with a host of other young 
people, Catherine Woods frequent- 
ly attended the Westminster Pres- 
byterian Church on Ponce de Leon 
Avenue in Atlanta. There, as she 
listened to Peter Marshall, she, like 
all the others, was fascinated. With 
the soul of a poet, a voice full of 
heather, the shoulders of a soccer 
player, the knowledge that he was 
in the will of Christ, and with a 
double portion of God's love, he 
held the crowded congregations in 
the palm of his hand. 

Oh, if she could only meet him! 
But that was also the dream of a 

Charles Ludwig 

hundred other girls. It seemed that 
she didn't have a chance. Then, 
after two hopelessly long years of 
waiting, she received an invitation 
to speak at a prohibition rally — a 
rally at which Peter Marshall was 
also a featured speaker. What an 
opportunity! And better still, the 
engagement was twenty miles away. 
It might be, it could be — glorious 
thought — that she could arrange 
to drive over in the same car with 
Peter. After all, it was in the depres- 
sion and they should economize on 

Catherine was slow at algebra, 
but now her mind began to make 
swift calculations. It was amazing 
how fantastically easy it was to get 
C and P lined up in the same prob- 
lem, for she had the special help 
of Henry Robinson, the head of the 
Agnes Scott mathematics depart- 
ment. This brilliant teacher, who 
liked to watch young romances, ar- 
ranged for the two of them to ride 
in his car. 

But since Catherine secretly hoped 
that C would be added to, and not 
subtracted from P, she denuded that 

198 March 31, 1964 

g« ■ST 

She had her days of deep sorrow and frustration. 

for. Robinson should pick her up by 
the rose garden. In her mind's eye 
she could see the handsome Scot 
with his sandy, curly hair striding 
toward her through a flower-banked 
avenue. But, alas, it didn't work 
that way. 

Dr. Robinson merely stopped his 
car and tooted the horn. Then he 
opened the back door for Catherine, 
and she slipped in by a boy from 

"What is this I hear about my be- 
ing engaged?" asked Peter accus- 
ingly from the safety of the front 
seat. "Dr. Robinson says that you 
said — " 

"I — I did hear some rumors to 
! that effect," stammered Catherine. 

"Don't you believe everything you 
hear, my dear girl. I certainly am 
not even about to be married." 
I It was then Catherine remem- 
bered that one night, in order to 
jstop a story about his coming mar- 
mage, Peter had said, "I'm not going 
to get mar-r-ied till I'm good and 
ready. I'm good enough now, but 
I'm not ready." 

The rally, in spite of a strong 

wind and a little lightning, was a 
fair success. On the way back to 
Atlanta Peter impulsively said to 
Catherine, "May I see you some- 
time this week? I've wanted to 
know you for a long time." 

Catherine's only reply was a look 
of astonishment, and so Peter add- 
ed quickly, "Not even ministers are 
blind, you know." 

From then on the formula as- 
sembled itself rather quickly. With- 
in twelve months the problem, C 
plus P times six dates plus four 
chaperones equalled engagement. 

The day after their marriage they 
were called to be pastors of Lin- 
coln's old church, New York Avenue, 
in Washington, D. C. 

Catherine was only twenty-two 
when she became the queen of the 
manse, but she brought with her the 
experience of a minister's daughter; 
and it was fortunate she did, for 
there were many troubles ahead 
for Peter. The crowds jammed the 
famous church, but some of the 
leaders in the congregation were 
not at all happy with the way Peter 
wanted to make changes. They had 

a feeling that it was his job to 
preach, and their job to run the 
church. Friction developed. 

As Peter began to fumble for a 
soda box, Catherine stood by him, 
praying for him, diverting his mind 
from his troubles. She was particu- 
larly good in cancelling the effects 
of nasty anonymous letters and oth- 
er irritations. When Peter would 
say that he was going to resign 
she would assure him that such 
thoughts were from the devil. 

In time Peter became the master 
of the situation, and New York Ave- 
nue Church was referred to by the 
cabbies as Peter Marshall's church. 
Stories about him circulated across 
the nation. He became a celebrity. 

Peter and Catherine were very 
happy in their work, and then trag- 
edy struck. Catherine became so 
weak she could not stand, and the 
doctors ordered her to bed. The ver- 
dict was tuberculosis. They told her 
that they hoped three to four 
months of complete rest in bed 
would clear up the shadows in her 
lungs. But a year and a half later 
she was still in bed with no signs 


of improvement. 

Nevertheless, she continued to 
help Peter. Often he would phone 
her and ask for help on a sermon. 
But she longed to get well so that 
she could be by his side and lend 
the encouragement that was so 
needed in a great and growing 
church. She prayed that she might 
be the real queen of the manse, and 
not just an invalid. 

Thinking that her healing might 
be delayed because of some former 
unpleasantness with others and the 
resulting ill feelings, she wrote long 
letters to people across the country 
asking forgiveness or explaining 
uncomfortable situations. Still, she 
did not get well. 

Then Peter suggested that she 
spend some time with her parents 
in Virginia. She was so ill she had 
to be carried up the steps to the 
steamer that would take her to Nor- 
folk. Just as she left, Peter thrust a 
tract into her hand that had been 
written by a missionary who had 
been confined to bed for eight years. 

The tract related how this mis- 
sionary had finally prayed, "All 
right, Lord, I give in. If I am to be 
sick for the rest of my life, I bow to 
Thy will. I want Thee even more 
than I want health. It is for Thee to 
decide." Two weeks after this prayer 
she was completely well. 

Tearfully, Catherine prayed the 
same prayer. Then one morning at 
3 a.m. she was suddenly awakened. 
The Lord seemed very near, and she 
pondered over what she should do. 
She thought of the man born blind; 
the man with the withered hand; 
the man at the Pool of Bethesda. 
She knew they had been healed by 
obeying Jesus in a simple matter, 
and so she asked the Lord what 
she should do. Almost instantly her 
entire body tingled as if she had 
been shocked by electricity. Then 
she felt impressed to go and tell 
her parents what had happened. 

With great difficulty, because of 
bodily weakness, she slipped out of 
her bed and shuffled slowly over to 
her mother and father's room. 
She told them with definite confi- 
dence that she was going to get well. 

Catherine was not healed in two 
weeks. But the next X rays showed 
very definite progress. Her bedrid- 

den period of nearly three years 
was rapidly coming to an end. Soon 
she was well. This experience led 
both her and Peter into some of the 
deeper meanings of the gospel. 

Again they were together, work- 
ing, planning harder than ever. 
Then one Sunday morning during 
the 9 a.m. service Peter was strick- 
en with a severe coronary throm- 
bosis as he was delivering a ser- 
mon on Caiaphas. 

By stretching a point, the doctors 
gave him a fifty-fifty chance. 

Frantically, Catherine summoned 
the church people to pray. Then she 
began to call men of faith across 
the country. Soon telegrams began 
to stream in assuring her of prayers 
and interest. One man even sent a 
cable from Tokyo. 

One night as she tossed, trying to 
sleep, she was reminded of the 
words of Jesus, "Or what man is 
there of you, whom if his son ask 
bread, will he give him a stone? 
Or if he ask a fish, will he give 
him a serpent? If ye then, being 
evil, know how to give good gifts 
to your children, how much more 
shall your Father which is in heav- 
en give good things to them that 
ask him?" (Matt. 7:9-11). 

Taking these words to heart, she 
prayed for Peter's healing, and then 
she had a sudden assurance that 
her prayer would be answered. It 
was answered and after several 
months in bed, Peter Marshall was 
again in his pulpit and lines formed 
outside the church once more. 

The doctors warned Peter to take 
it easy, and Catherine tried to en- 
force their advice. But it was no 
use. He felt that he belonged to the 
people, and he began to burn the 
candle again at both ends. Then he 
was stricken with the final heart 
attack that took his life. 

Several days after the funeral, 
some of the men came over to the 
manse to talk to Catherine about 
her future. She got out her insur- 
ance policies, and they shook their 
heads. The insurance and the pen- 
sion just would not be adequate. 

Catherine had a B.A. from Agnes 
Scott College, but she had no pro- 
fessional training. She could not 
go into teaching, and even being a 
secretary was unthinkable without 

some preparation. But somehow she 
didn't worry about it, and this dis- 
turbed the men. They went away 
thinking about the rude awakening 
she would have. It was expensive 
to stay in Washington, and she had 
Peter John to consider. But then 
what does a woman know about 

Catherine realized that she knew 
nothing about business. But she also 
knew the Lord and that He would 
take care of her. Peter and experi- 
ence had convinced her of that. 
Then one day a publisher asked if 
he might publish some of her hus- 
band's sermons. It sounded like a 
good idea, and she went to his box 
of manuscripts and began to sort 
them out. 

Soon she came up with a book 
which she named after one of the 
sermons, Mr. Jones, Meet the Mas- 
ter. Normally, books of sermons do 
well to sell from three to five thou- 
sand copies. Catherine held her 
breath, wondering what would hap- 
pen to this one. But she need not 
have been anxious. Ten thousand 
copies were sold before publication, 
and on the day of publication four 
thousand more were ordered. Then 
it hit the best-seller lists. So far it 
has sold over six hundred thousand 
copies and is still selling. 

Then a publisher asked to see a 
book about Peter. Mr. Jones, Meet 
the Master was actually written 
by Peter. Would she be able to write 
a book on her own? She prayed for 
help and the Lord sent it to her. A 
Man Called Peter smashed into the 
best seller lists and slowly worked 
its way to the top. It sold by the 
tens of thousands, is still selling; 
and, better yet, many lives have 
been changed because of it. 

Catherine has had to trudge 
through deep valleys, but in these 
valleys she has learned that the 
stars always shine. This knowledge 
has helped her to become an inspir- 
ation to hundreds of thousands. 
Each new book she publishes is an 
added inspiration, and each one 
brings a new flood of mail from 
those who've been helped. 

Catherine Marshall's books are 
superb. But none of them would 
have been written without her days 
of deep sorrow and frustration. 

THE MENNONITE seeks to witness, teach, and build the Christian fellowship within the context of Christian love and freedom. It is published weekly except 
biweekly during July and August at North Newton, Kansas, by the Board of Education and Publication of the General Conference Mennonite Church. Second 
class postage paid at North Newton, Kansas. Subscriptions $3.50 per -year; foreign $4.00. Send payments and change of address to 720 Main Street, Nr-wton, 
Kansas; all other correspondence to Maynard Shelly, Editor, 722 Main Street, Newton, Kansas. Postmaster: Send form 3579 to 720 Main Street, Newton, Kansas. 

200 March 31, 1964 


Rudy Friesen 

?H£ SIGHS ^ 

I walked to the Gulfport, Missis- 
sippi, train depot and poked my 
head into what the sign said was 
the General Waiting Room. I saw 
no signs anywhere telling me of my 
honorable white color, so I walked 
to the other waiting room and en- 
tered. A Negro lady standing inside 
looked almost frightened as I ap- 
proached her. I smiled and asked 
her, "Are there two waiting 

"No," she said quickly, "there is 
only one. This just goes to other 
rooms and offices." Then she left 

As I glanced about, I noticed that 
there was little to choose between 
the General Waiting Room and this 
room as far as furniture went. Only 
this room was much smaller and 
the drinking fountain was in a sad 

"Where are you going? What do 
you want there? Get to the other 
side!" a lady's voice shouted at me. 
I looked toward the ticket cage. The 
bars through which the lady was 
glaring seemed to be not bars of 
steel or copper but bars of fear, 
frustration, anger, and prejudice. 

"Oh, I thought it didn't matter on 
which side we were. I heard that 
the waiting rooms on interstate 
transportation lines were desegre- 
gated," I said. 

"Well, they're not!" she muttered, 
and turned away. 

I turned to the drinking fountain 
and took a drink. 

"Hey, boy! Where you going? 
You colored or white?" 

I heard in her voice the tone used 
to reduce a respectable citizen to 
the level of an irresponsible, rebel- 
ling child. 

"Well," I said, showing my tan- 
ned arm, "I'm kind of brownish, 


part way between colored and 

"You get out of here or I'll call 
the cops!" she sputtered. 

I turned and left. Once outside I 
got my camera out and took a 
picture of the depot. The lady was 
watching me through the window, 
and it was at this moment that she 
called the police. 

I walked along the tracks east of 
the depot till I got to the first alley 
going south, then walked toward 
the downtown area and almost im- 
mediately passed two policemen. I 
eyed them, wondering whether I 
should talk to them and clear my- 
self of any guilt regarding my hav- 
ing been in an ex-colored waiting 

They watched me carefully as I 
walked past. When I got to the in- 
tersection I stopped, having made 
up my mind to talk to them. When 
I turned, to my surprise they were 
already almost up to me. Explain- 
ing what I had done, I asked, 
"Aren't the depots desegregated?" 

Both of their faces became hard 
and one said quietly but harshly, 
"The signs are down! But the cus- 
tom still remains. The nigger 
knows where to go!" 

"It won't be long before all the 
signs are down in this part of the 
South," I volunteered. 

"What signs? There are no signs 

"Oh yes. The signs on those 
benches in front of McCory's store 
and the signs on the drinking 
fountains in the store." 

"We don't pay any attention to 
them. If one bench is full we sit 
on the other." 

"How long do you think it will 
be before those signs will come 
down?" I asked. 

At this point I got an earful 
about President Kennedy's civil 
rights program. "I'd like to send 
Kennedy every nigger if he likes 
them so much," one said. 

I ventured another approach. 
"Our family has been living with 
a Negro girl for a year and we got 
along fine. She fit into the school 
easily, made good grades, and we 
really didn't feel she was so differ- 
ent from other kids." 

"Them niggers don't know what's 
good for them. You feed a nigger 
garbage when he's a baby and he 
will grow up thinking it is candy!" 

About this time I noticed a third 

policeman come striding toward 
our little group. He pointed to me 
and said, "Hey, you, the captain 
wants to see you." 

So they escorted me back to the 
alley and there stood a fourth 
policeman beside a police car. 
They helped me into the car, the 
two newcomers jumped in, and we 
were off to the police station. 

"What's the scoop fellow?" the 
driver asked me. 

"You with naacp?" the other 
wanted to know before I could 

"No, I'm just by myself," I re- 
plied, and I did feel terribly alone 

"What's the idea loafing around 
the waiting room taking pictures?" 
This apparently was the charge. 

At the police station I was led 
through one office and into a short 
hallway. To the right of the hall- 
way were two doors. The first 
opened into a cell. My escorts chose 
the second door. There two men 
confronted me, one tall, with a 
large stomach, the other smaller 
and less impressive-looking. 

The big man, who may have been 
the sheriff, kicked a chair toward 
me and told me to sit down. One 
of the policemen who had brought 
me in explained the charge against 
me. The other policeman left. 

"Who you with?" was the first 

"I'm alone," I said slowly. "I 
represent the Mennonite Church of 

"I thought Canada and the U.S. 
got along good," he said. 

"Oh they do," I assured him. "But 
I had heard about the trouble you 
have been having down here — " 

He stopped me short. "What 
trouble? We haven't got trouble 
unless you guys come down here 
and make it." 

I tried a new approach. "Well, I 
heard you had been making certain 
progress in race relations. Deseg- 
regated the bus and train depots 
and so on." 

This didn't please him too much 
either. We talked for about twenty 

"Do you have any niggers in 

"You mean Negroes. No, only a 
few in the large cities and at our 

"Why aren't there more niggers 
in Canada? You don't treat them 

right or you don't let them in. Is 
that it? I wish you had a million 
niggers up there so you'd know 
what it is like." 

"We do have Indians in Canada," 
I said, "and we're having a bit of 
trouble integrating them." 

When I showed him my identifi- 
cation papers he saw a picture of 
Pat Flowers in my wallet. He asked 
if that was an Indian. No, I said, 
it was a colored girl who had 
lived with our family. Then I asked 
him if the waiting rooms weren't 

"The signs are down," he said. 
The federal government had forced 
this upon them. "But I'll have you 
know that the state of Mississippi 
still is segregated!" 

The conversation lagged, partly 
because we disagreed on most 
points and partly because I was 
afraid to state my position since L 
he held the whip and I could see in | 
my mind the steel bars on the cell 
door we had just passed. However 
I apologized for creating a disturb- 
ance and he admitted that the signs 
were down and I had no way of 
telling where to go. 

He was quite concerned about his II j 
freedom and said he had a right toff? 
associate with the kind of people 
he chose to associate with. I agreed 
with him on that. He went on to 
say that he believed the Negro 
should be educated and should be 
able to vote, but (and here he in 
creased his volume considerably) 
"the nigger can never and will 
never be my social equal." 

"Well," he concluded, "I can't see] 
where you've done anything fo 
which we can hold you, so you ma; 
go." I thanked him and left. Out 
side I had an almost irresistibl 
urge to photograph the police sta 
tion. But I didn't. 

The southern white is getting 
used to people disagreeing with 
him, but he has pet arguments 
which he uses in defending his 
position. The sheriff had readj \ 
answers but I found it hard tc 
speak up because of the circum 
stances. No one I talked to eve: 
said "Negro"~it was always "nig 
ger." Desegregation is not integra 
tion. This generation will not inte 
grate with the Negro, but legisla 
tion and a Negro voice in politic 
will remove barriers so that sue 
ceeding generations will be both' 
able to integrate. 



202 March 31, 196 

Mennonite Churches in South 
Hold Conference on Race 

"It is a sin to prevent a Christian 
brother, whatever his color, from 
worshipping with us." This was the 
recurring theme at the conference 
on race relations held in Atlanta, 
Ga., February 25 and 26, by the 
Mennonite churches of the South. 
Some said it without qualifications. 
Others tried to say it more politely, 
reminding the conference of the 
deep-seated prejudice which exists 
in the South and the long time it 
will take to root it out. 

Eight Mennonite Conferences — 
Virginia, Lancaster, South Central, 
Ohio and Eastern, Conservative, 
Church of God in Christ, Menno- 
nite; Mennonite Brethren, and the 
General Conference — were repre- 
sented at the sessions. The hundred 
delegates came from Virginia, South 
Carolina, North Carolina, Georgia, 
Florida, Alabama, Mississippi, Louis- 
iana, Tennessee, and several North- 
ern states. 

The conference was initiated by 
the mcc Peace Section. The plan- 
ning and steering committee con- 
sisted of Truman Brunk, chairman, 
Newport News, Va.; Edgar Metzler, 
secretary, Akron, Pa.; John Wenger, 
Allemands, La.; Titus Bender, Mer- 
idian, Miss.; Paul Dugan, Atmore, 
Ala.; Vincent Harding, Atlanta, Ga.; 
and Martin Lehman, Tampa, Fla. 

Gammon Theological Seminary 
in southeast Atlanta was the site 
of the meeting. This Negro Metho- 
dist seminary moved to a new loca- 
tion three years ago, leaving the 
old campus to be used as a confer- 
ence center. The stately classroom 
building, dormitory, and dining hall 
where well suited for the meeting. 

The conference began by asking 
the questions: What is the problem? 
Is the race issue a moral crisis? 
What challenge does it present to 
our churches? 

It became apparent early in the 
meeting that the race problem was 
indeed a crisis. Elvin Martin, pastor 
of the integrated Lancaster Con- 
ference church in Atlanta, summed 
it up this way: "This crisis is basic- 
ally spiritual in nature. We have a 
crucial problem when we try to di- 
vide the body of Christ." 

There was no findings committee, 
but the representatives divided into 
seven groups on the final afternoon 
of the conference to discuss the 
Southern churches' call to obedi- 
ence in view of the racial crisis. The 
following are some of the questions, 
suggestions, and comments which 
came out of these groups: 

Is it right to create unnatural or 
artificial situations in order to con- 
front people with the need for bet- 
ter race relations? For example, 
should churches in white commu- 
nities invite Negroes to attend their 
services even if the nearest Ne- 
groes live some distance away and 
are much nearer to "colored" 
churches ? 

In response, it was said that a 
problem which is prevalent through- 
out the entire country can hardly 
be called unnatural. One person 
commented that preaching the Gos- 
pel creates unnatural situations. It 
was recognized that to bring about 
these confrontive situations was to 
court trouble and suffering. 

The question was asked if Jesus 
in His ministry had ever deliber- 

ately placed Himself in inflam- 
matory circumstances. The answer 
came back quickly that His incar- 
nation was exactly this sort of 

Several discussion groups sug- 
gested that belief in the equality of 
races should be part of each 
church's membership requirements. 

They were divided in their atti- 
tude toward participation in demon- 
strations. Some felt they couldn't 
take part in marches and protest 
actions, but they would not want to 
deny participation to members who 
felt led to do this. Others, however, 
had serious questions about demon- 

Suffering is bound to come when 
people follow Christ as disciples. 
Discipleship requires a believer to 
look at all men as equal. 

The fear was expressed that the 
efforts of many years of evange- 
lization could be wiped out if 
"white" mission churches would 
have to integrate immediately. 
Some cautioned that the Southern 
churches should not be pressured 
into taking hasty action. The reply 
was that the church had already 
had many years in which to act and 
had done nothing. One participant 
said, "Is it really the gospel of 
Jesus Christ when people are al- 
lowed to believe that the church is 

If local law is in conflict with 
federal law, said one group, the 
latter should take precedence; and 
God's law, of course, should take 
precedence over the law of the 

Is a church really the church if 


it is segregated? Is it possible for a 
person to be both a Christian and 
a segregationist? 

A representative from the North 
said, "We have not truly faced the 
situation in the North . . . We want 
to express our confidence in our 
brethren in the South who are in 
the midst of the problem." Earlier 
in the conference a representative 
from Pennsylvania confessed, "In 
the end the Southern churches may 
have to show the Mennonites in the 
North what true brotherhood is." 

Participants in the program in- 
cluded: Charles Demere, Episcopal 
Church, Atlanta; Tom McPherson, 
ame Church, Atlanta; C. T. Vivian, 
Southern Christian Leadership Con- 
ference, Atlanta; Grant Stoltzfus, 
Harrisonburg, Va.; Vincent Hard- 
ing, Atlanta; Harold Regier, Gulf- 
port, Miss.; Linden Wenger, Harri- 
sonburg, Va.; Guy F. Hershberger, 
Goshen, Ind.; Truman Brunk, New- 
port News, Va.; Nelson Kauffman 
and Peter Ediger, Elkhart, Ind.; 
and Harry Wenger, Moundridge, 

The responses to the conference 
were enthusiastic. One minister 
said, "It would take me five times 
as long to tell what I plan to do in 
the future than what I did in the 
past." Another participant con- 
fessed, "We get disturbed when we 
see ourselves as we really are." 
"None of us can go home the same 
as we came," was another com- 


Ross T. Bender will be the director 
of the 1964 Associated Mennonite 
Biblical Seminaries' summer school. 
The Associated Seminaries is a co- 
operative relationship between the 
Goshen College Biblical Seminary, 
Goshen, Ind., and the Mennonite 
Biblical Seminary, Elkhart, Ind. 
Summer students will meet for all 
courses on the Elkhart campus. 

The summer program will be two 
three-week sessions, the first from 
June 29 to July 17, and the second 
from July 20 to August 7. Three 
courses will be offered each term. 
Professors from both seminaries 
will teach the courses. 

The courses and their instructors 
for the first term are: "Devotional 
Classics Existentialism and the 
Christian Faith," Cornelius J. Dyck; 
"Pastoral Care and Counseling," 

Paul M. Miller; "Theology of Mis- 
sions," John H. Yoder. 

For the second term the courses 
and their instructors are: "The 
Ministry of the Laity," Leland Har- 
der; "Genesis," Millard C. Lind; 
and "Petrine Epistles," Erland 

Each course will carry two semes- 
ter hours of credit. Students will 
have the option of receiving a third 
hour of credit by doing additional 
work under the instructor's direc- 

Tuition pe r semester hour will be 
ten dollars. Rooms for single stud- 
ents will be available on campus 
for one dollar per day. Campus 
apartments for married students 
will cost in the range of twelve to 
fifteen dollars per week. Meals will 
be available to students through a 
cooperative boarding club arrange- 
ment in which they will share re- 
sponsibilities for perparing the 


The traditional annual Mennonite 
Folk Festival will not take place 
this year. However several aspects 
of a folk festival are being sched- 
uled for the weekend of April 4-5. 

Amish and German folklore films 
will be projected on Thursday even- 
ing, April 2 and on Sunday evening, 
April 5 at 7:30 on each evening. 

A special feature on Saturday 
evening, April 4, will be a folksing- 
ing festival. William Koch of Man- 
hattan will tell of Kansas folklore 
and sing songs from Kansas Land. 
Delores Rempel of Topeka will sing 
a number of the old German folk- 
songs as well as several in Low 
German. In addition, Bethel stu- 
dents will contribute from their 
"hootenany" repertory. The audi- 
ence also will participate in several 


C. T. Vivian, director of affiliates 
of the Southern Christian Leader- 
ship Conference, Atlanta, Ga., will 
address a public meeting at Mem- 
orial Hall, Bethel College, North 
Newton, Kan., on April 11. He will 
discuss the "Crisis of Civil Rights 
in the South." Vivian has had long 
experience in the civil rights move- 
ment. He was a leader in the inte- 
gration of lunch counters in Peoria, 
111., over fifteen years ago, and 

several years ago was on the first 
freedom bus to enter Jackson, Miss. 
He along with four other ministers 
were the first group of clergymen 
ever to be arrested in the northern 
hemisphere for resisting the system 
of segregation. 

Vivian is being sponsored by the 
Peace Fellowship of the Bethel, 
Tabor, and Hesston Colleges. 


Because it requires approximately 
625 people to keep the Mennonite 
Central Committee program func- 
tioning without faltering, there are 
never too many candidates looking 
into service possibilities. Most of 
these are volunteers accepting two 
or three year assignments. Termina- 
tions regularly keep pace with new 
appointments so that in 1964 a wide J 
range of service opportunities greets ■ 
our Christian communities. 

Persons serving in Foreign Relief 
Services, Voluntary Service, Pax, 
and tap, receive a fifteen dollar 
monthly allowance, round trip trans- 
portation, and living costs. Menno- 
nite Mental Health Services, Ailsa 
Craig Boys Farm, and the head- 1 
quarters at Akron, Pa., offer posi-I 
tions on a salary basis. 

Teaching The Teachers Abroadl 
Program (tap), has openings fori 
thirty-five teachers in six African I 
nations, namely, Northern Nigeria, 
Nyasaland, Northern Rhodesia, Ken- 
ya, Tanganyika, and the Republic 
of Congo. 

Prospective Congo teachers should 
be familiar with French and will 
get one year of French language 
study before beginning their assign- 
ments. Applications for 1964 should 
be initiated by April 1. 

Ten teachers can make a con- 
centrated response to the education- 
al needs of Cleveland's inner city, 
particularly among Negroes who 
have had limited access to good 
education. Primarily, elementary 
teachers will be required. 

Ten elementary and secondary 
teachers can go to Newfoundland. 

Psychiatric Hospitals Brook Lane 
Farm Hospital, Hagerstown, Md.; 
Prairie View Hospital, Newton, 
Kan.; and Kings View Hospital. 
Reedley, Calif., have openings foi 
nurses, male and female aides, ac 
countants, secretaries, kitchen and 
housekeeping Staff, maintenance 
(continued on 221 > 

204 March 31, 196^ 

1963 MCC 


P. C. Hiebert, 1878-1963 
MCC Chairman 1920-53 


Buckwalter, Lancaster Mennonite Conference; J. Winficld Frctz, 
General Conference; T. E. Friesen, Canadian Mennonite Relief 
Committee; Albert Gacddcrt, General Conference; Andrew Gin- 
gerich, Conservative Mennonite Conference; Elam L. Kauffman, 
Beachy Amish Mennonite Church; Clayton Keener. Lancaster Men- 
nonite Conference; John E. Lapp, Mennonite Church; Orie O. 
Miller, Executive Secretary Emeritus; J. B. Martin, Mennonite 
Church; David 1'. Neufeld, General Conference: Fred Niijhs- 
wander. Conference of Historic Peace Churches; C. J. Rempel, 
Nonresistant Relief Organization; Sam J. Schmidt, Evangelical 
Mennonite Brethren: E. J. Swahrr. Brethren in Christ; Harry D. 
Wenger fArverd Wiggers, Alternate), Church of God in Christ, 
Mennonite: John Wicbe, Mennonite Brethren; Merlo Zimmerman, 
Evangelical Mennonite Church; associate members: Kenneth Geiger, 
United Missionary Church; Tillman Habegger, Missionary Chmch 
Association: George J. Rempel, Emmanuel Mennonite Chinch. 
EXECUTIVE COMMITTEE (as of November 30, 1963): C. N. 
Hostetter, Jr., Chairman, Brethren in Christ; Robert S. Kreider, 
Vice-Chairman, General Conference; William T. Snyder, Executive 
Secretary, Member at Large; Atlee lieechy, Assistant Secretary, 
Mennonite Church; H. Ernest Dennett, Mennonite Church; Waldo 
Hiebert, Mennonite Brethren; J. J. Tliicsscn, Canadian Mennonite 
Relief and Immigration Council. 


Chairman's Message ■ 1963 
Highlights ■ They Cannot 
Stand Alone! ■ Charts and 
Graphs ■ Summary of 1963 
Foreign Activity ■ Financial 

Cover - : an olive branch (reconciliation) super- 
imposed over barbed wire (tension, hostility), 
designed by Robert W. Regier, photo by 
H. Harold Lambert. Layout consultant: John 


The Mennonite Central Committee's minis- 
try of Christian relief to the hungry and suffering 
in Russia was begun in 1920. Why does this min- 
istry continue in 1964? 

In 1963 half the world went hungry. Hard to 
believe, but true nevertheless. The World Food 
Congress, convened in Washington, D. C, June 
4-18, 1963, reported that "the persistence of hunger 
and malnutrition is unacceptable morally and 
socially and is a threat to social and international 
peace, and that the elimination of hunger is a 
primary task of all men and women. We must 
strive to achieve freedom from hunger in every 
corner of the earth." Asia, with half the world's 
people, eats only one-fourth of the world's food. 
The United States, with one-fifteenth of the world's 
population, consumes one-fifth of the world's food. 

Millions of refugees remain homeless. At the 
close of World War II, millions of European refu- 
gees were stranded away from their homelands. 
The refugee need has now shifted to the Middle 
East, Asia, and Africa. During the last twenty 
years 80,000,000 people have fled or been driven 
from their homes. The twentieth century has 
come to be known as the "Century of the Home- 
less." In the last five years a shocking number has 
been added to the total each year. 

The suffering hope, hunger, and cry for relief, 
love, ahd service. In many areas of our broken 
world, medical service and nursing care are even 
more scarce than food. There are MCC doctors 
serving where there is only one physician for 
200,000 people. Men suffer from hatred, strife, 

Why does the MCC ministry continue/ 

race prejudice, ignorance, selfishness, and natural 
disasters. In our affluent American society emo- 
tional and mental illness takes a high toll. Our 
sick world calls for service that provides enlighten- 
ment and that fosters understanding, goodwill, 
peace, and brotherly kindness. The army that 
battles suffering is still woefully small. 

The Bible clearly defines our duty. The Chris- 
tian has an obligation to the hungry, the homeless, 
and the suffering. Duty calls for more than words. 
It calls for action. To deny love, service, and 
help to the needy is to be guilty of the neglect of 
Christian duty. 

Plenty without compassion corrupts life. Canada 
and the United States have accumulated large 
stocks of surplus food. We live in plenty. Many 
of the moral problems that plague our nations are 
the outgrowth of our affluent society. Sodom went 
to ruin because of her "pride, idleness, and fullness 
of bread." President Rodhakrishnan of India said 
recently in Washington, "The painful reality of 
the starving millions of the world must rouse the 
conscience of those who are placed in better con- 
ditions. The needy have a claim on your abun- 
dance." To fail to respond to human need and 
suffering will corrode our consciences and corrupt 
our life. 

For the Mennonite Central Committee 

C. N. Hostltter, Jr. 


A Taxman pours milk for Algerian boys. 
MDS volunteers build homes for Hurricane Flora victims. 
Teacher in Africa gives piano lesson after school hours. 


Disaster Service in Haiti. Nineteen sixty-three was 
an eventful year for the Mennonite Disaster Serv- 
ice units in the United States and Canada. They 
responded to numerous emergencies at home, but 
one of their biggest achievements was the sending 
of thirty-five men, in four teams, to Cotes de Fer 
and Petit Goave in southern Haiti to build homes 
for ninety families which were left homeless by 
Hurricane Flora and to help the Haitians restore 
some of their normal community services. 

Enthusiastic Response in Yugoslavia. If Haiti was 
MDS's biggest effort in 1963, earthquake-torn 
Skopje, Yugoslavia, was the place where they were 
received with the greatest appreciation. The three 
Mennonite volunteers who helped erect prefabri- 
cated houses in one of Skopje's satellite commu- 
nities during October and November were over- 
whelmed by the genuine friendliness with which 
the Yugoslavs accepted them. 

Oaklawn Psychiatric Center Dedicated. The 
$950,000 Oaklawn Psychiatric Center, Elkhart, 
Indiana, was described at its dedication in Sep- 
tember as "the blossom, the fruit, and the works 
of solid religion." The speaker was Dr. Kenneth 
Appel, a former president of the American Psy- 

chiatric Association. Dr. Appel said the center, 
which is one of four psychiatric institutions oper- 
ated by Mennonite Mental Health Services (MM- 
HS), is a new bulwark against many of the de- 
structive forces in man and society. 

MMHS Studies Role. Mennonite Mental Health 
Services, a board appointed by MCC, during the 
year grappled with the problem of what its evolv- 
ing role should be in the mental health program. 
MMHS formerly administered the hospitals, but 
the local hospital boards have taken over more 
and more of this responsibility. This has made it 
less necessary for MMHS to function in an admin- 
istrative capacity. The hospitals and MCC both 
feel, however, that MMHS must continue to play 
a leading role in the program, if not administra- 
tively, then in giving professional guidance to the 
hospitals, in providing a connecting link between 
the psychiatric centers and the Mennonite churches 
of the United States, and in guiding the thinking 
of the constituency on the subject of the Christian 
faith and mental health. An MMHS-appointed 
committee worked at this problem during 1963 and 
is expected to make its recommendations in 1964. 

Indian Churches Organize Service Committee. The 
Mennonite, Brethren in Christ, and United Mis- 

sionary churches of India are experiencing a grow- 
ing interest in the peace teaching, voluntary service, 
and other ways of speaking to pressing social prob- 
lems. In response to this concern they organized 
the Mennonite Central Committee of India. The 
MCC of North America was asked to affiliate with 
this new organization to serve in an advisory 
and liaisonship capacity. The Indian MCC's first 
project was to send two short-term Indian volun- 
teers to East Pakistan to give emergency assistance 
to cyclone victims in the Chittagong region. 

Cooperation with European Mennonites. The new 
relief and service agency of the German Menno- 
nites, Diakoniewerk der Mennoniten (DWM), 
grew significantly in 1963. It began a clothing 
program, processed the first trainee applicants for 
Europe, provided personnel for Mennonite relief 
and service projects in Europe and North Africa, 
and gave assistance to Mennonites who returned 
to Europe from South America. The MCC is 
cooperating with DWM and other European Men- 
nonite groups. 

Seminar on the Christian and War. A two-day 
seminar on the subject of "The Evangelical Chris- 
tian and Modern War" was held at Winona Lake, 
Indiana, in August. Thirty-two evangelical schol- 
ars from various denominations were present at 
this meeting which was initiated by the Peace 
Section. Christianity Today summed up the sem- 
inar thus: "The Anabaptist and Reformed tradi- 
tions remained as far apart as they were four 
centuries ago. On the other hand, both groups 
felt that they had obtained a new understanding 
of each other's position and a new appreciation of 
each other as Christian brethren." 

First Trainees to Europe. In 1963, after fourteen 
years of operation, the Trainee Program finally 
became an exchange program in the real sense 
of the word. Sixteen Canadian and U.S. young 
people were the first North Americans to go to 
Europe to live with Mennonite families for a year 
under this program. 

TAP: Opportunity of Century. The Teachers 
Abroad Program in Africa observed its first anni- 
versary in 1963. Paul Mininger, president of 
Goshen College, visited most of the teachers during 
the summer and reported that they are "getting 
along well in their assignments and are making 

excellent contributions to the schools in which 
they are serving as well as to the Christian witness 
of the churches in their communities. They are 
enthusiastic about TAP and cannot understand 
why more young people are not coming to help 
meet the tremendous need." President Mininger 
came back with the feeling that Africa's call for 
teachers is one of the greatest opportunities facing 
the church in this century. 

Mennonites and the Race Crisis. Many North 
American Mennonites discovered in 1963 that the 
racial revolution in the United States is genuine. 
It became apparent during the year that the prob- 
lem was one which would not be solved unless the 
country's citizens, especially the Christians, would 
face the issue clearly and respond to it in an atti- 
tude of repentance, love, and courage. The Peace 
Section continued to support the work of a full- 
time representative in the South during the year. 
It also placed a representative in Washington, 
D. C, for several weeks during the summer to 
assist delegations and individuals who were inter- 
ested in speaking to their congressmen about civil 
rights and other concerns. 

Record Number in Service. The number of per- 
sons serving in the MCC program stood at 623 at 
the close of 1963. This was the second year that 
the total surpassed 600. A breakdown of this 
figure into categories showed that there were 269 
serving in overseas projects, 191 in the MMHS 
hospitals, and 163 in other U.S. and Canadian 
institutions and offices. One hundred and eighty- 
nine attended orientation schools at Akron, Pa., 
during the year. 

Steady Growth in Food and Clothing Contribu- 
tions. Four hundred and fifteen tons of clothing, 
bedding, shoes, soap, school supplies, and bandages 
were received by the MCC's five clothing centers 
during 1963. It would have taken a 14-car freight 
train to move all this material. Christmas bundles, 
too, were contributed in record numbers — 37,866 
of them. This was an increase of 2,000 over the 
previous year. More than 260,000 two-pound 
cans of meat, fruit, vegetables, and lard were proc- 
essed for overseas distribution during the year. 
This was the largest amount of food contributed 
since 1954. The steady growth in the food and 
clothing given to the MCC is a tribute to the dili- 
gent work of many local sewing groups and relief 



The people who receive help through the Men- 
nonite Central Committee each year are not sta- 
tistics. They are individuals with hopes and as- 
pirations very similar to our own. 

This year, to emphasize the person-to-person 
relationships which characterize so many of the 
MCC's relief, service, and peace efforts, the annual 
report focuses on individuals and groups who were 
helped during 1963. The following illustrative 
incidents show how MCC workers attempted to 
take their place beside people who needed encour- 
agement, guidance, food, and other assistance. 

The charts and graphs which are interspersed 
throughout the report tell how the Mennonites 
and Brethren in Christ of Canada and the United 
States supported the MCC's various activities dur- 
ing 1963 and the two preceding years. 

Angolan Refugees Ambushed 

It was in the dead of night, September 10, 1963. 
A party of 180 Angolans was quietly making its 
way to the Congo border, and to freedom. A 
few members of the group were soldiers. One car- 
ried a machine gun, but otherwise they were poorly 

Suddenly, chaos! 

Portuguese soldiers, lying in ambush, threw hand 
grenades at the hapless Angolans. 

It was the middle of the snake-like line of fleeing 

refugees which was attacked. The people in front 
scrambled out of danger and made it safely to the 
Congo border. The tailenders quickly returned the 
way they had come. No one knows what happened 
to the people in the middle. 

The eighty people who got through were a pa- 
thetic lot. Most of the children in the group were 
suffering from malnutrition; some were in such 
poor health that they had to be hospitalized. 

Among the eighty were two brothers, Eduardo, 
9, and Manuel, 4. When the members of the party 
scattered during the ambush, the two boys found 
themselves alone. They walked for many hours 
through the long bush grass. Eduardo carried 
little Manuel much of the way. Finally, after much 
walking, stumbling, and searching, they reached 

Fortunately, someone was there to help the two 
boys and the many other Angolan refugees who 
were streaming into the Congo. The Congo Prot- 
estant Relief Agency, of which the Mennonitc 
Central Committee is a member, stood ready to 
help. They shipped in food, clothing, and other 
materials to assist them in getting re-established 
in their new country. 

Harvest of Orphans 

One of the bitterest results of the Korean ^^'.u 
has been the harvest of orphans and abandoned 



babies which it has left behind. In the vicinity of 
Pusan, alone, there are ninety orphanages, each of 
which cares for an average of 110 children under 
15 years of age. The number of abandoned babies 
increased during 1963 as the cost of living climbed. 
An average of twelve children a day were brought 
into one Korean home for abandoned children 
during the early part of 1963. 

In 1962 the MCC saw the need for a program 
which would enable poor families to keep their 
children. This resulted in the establishment of the 
Family-Child Assistance Plan, which provides 
school tuition for a child and cash for the family 
to buy urgently needed food and clothing. 

The family-child program, however, did nothing 
for the children who already were in orphanages. 
To partially meet this need, a trained MCC worker 
began child-care training courses for orphanage 
staff members. The first three-month course began 
in March, 1963. Twenty-eight trainees from vari- 
ous orphanages in 
Taegu graduated from 
the government - ap- 
proved course in June. 
A second course, this 
time exclusively for or- 
phanage housemoth- 
ers, was begun in Oc- 

Helen Tieszen, di- 
rector of the training 
program, summed up 
the benefits of the first 
course in these words: 
"Many of the trainees 
who were already do- 
ing good work in their 
orphanages gained a 
deeper insight into 
their roles and what 
they might do for the 
children. A few of 
them changed aston- 
ishingly in their atti- 
tude towards the chil- 
dren in their care." 

The foregoing is a 
new project. It shows 
how MCC volunteers 
are seeking creative 
ways of speaking to 
pressing social prob- 




1961 1962 1963 

Migrant Mother Learns to Sew 

Mrs. H. is a migrant woman. She has five chil- 
dren, ranging in age from eight years to seven 
months. Last summer, while working in the state 
of New York, she was introduced to a summer 
service worker. The volunteer listened attentively 
as she told of her long-felt desire to learn how to 

The worker recognized this as an opportunity to 
be of real service to this woman and her family. 
The lessons began the next day. The facilities in 
the camp for cutting and sewing were primitive, 
but by the end of the first lesson a new dress for 
the baby was well under way. Before the first dress 
was finished, Mrs. H. began on a second project, 
to test the things she had learned. 

Field work prevented her from accomplishing 
much more during the rest of the summer, but she 
was looking forward eagerly to the fall and winter 
when she would be able to make use of her new 
skill to sew some of the clothes for her growing 

Indian Churches Study Peace Issue 

When the armies of Communist China invaded 
India in 1962, the Mennonite and Brethren in 
Christ churches of India abruptly came face to 
face with the problem of the Christian attitude 
toward participation in war. They had been in- 
terested in this question prior to the invasion, but 
it became an urgent problem when the war began. 

One of the churches' first responses was to begin 
plans for the production of peace literature in the 
Hindi language. P. J. Malagar, executive secre- 
tary of MCC (India), was later made available to 
work on peace interests for all the Mennonite and 
Brethren in Christ groups in India. 

The Indian churches needed help. They re- 
quested the Peace Section to assist them financially 
and to send a short-term resource person to their 
country to more actively "promote the biblical 
teaching of peace." 

The Peace Section responded by sending them a 
$1,000 contribution for literature and by making 
plans to send a peace missioner in 1964. 

The younger churches need our support and 
guidance. Members of the world-wide brother- 
hood need to stand together during these times of 
rapid change, so that they can better understand 
each other and the situations in which they are 

Standard Oil Co., New Jersey 

Two Indonesian girls eager- 
ly study their school lessons. 
The MCC sponsorship pro- 
gram is helping children in 
Korea, Jordan, Hong Kong, 
India, and Indonesia to get 
their education. 

Number of 
Children Supported 
Under Sponsorship 










1961 1962 1963 

Veterinarian Services 

Christmas in the Desert 

Monestine St. Pierre, formerly a watchman at 
the MCC-operated hospital at Grande Riviere du 
Nord, Haiti, is now the community's busy veter- 
inarian. The MCC unit at Grande Riviere sent 
him to Hospital Albert Schweitzer in April, 1963, 
for a six-week veterinarian course. 

After the course, Monestine returned to his home 
community and held clinics three days a week. He 
and Arlin Hunsberger, MCC director, went to all 
the churches in the vicinity and requested the 
ministers to announce the new service to their 

Monestine was flooded with work. After six 
weeks of operation, he had to change to daily 

A minimum charge is made for his services, but 
the owner's ability to pay is taken into consider- 

This venture is attractive for two reasons : ( 1 ) 
it provided Grande Riviere with a much needed 
service, and (2) it enabled a man to become estab- 
lished in a trade. 

Baby Nursed Back to Health 

Juanita Mendoza is a pretty little Bolivian baby. 
She lives in a small mud hut with her parents and 
a number of their relatives. Juanita was not as 
strong as most children. She could not stand up 
at a year. Her father and mother were too poor 
to give her the right kind of food. Often they had 
no food at all. 

At fifteen months Juanita got sick. Mrs. Men- 
doza tried all the cures she knew, but none of them 
worked. The poor mother did not know what to 
do. The doctor and the hospital were far away. 
And even if they did take Juanita to the hospital, 
they had no money for medicine. The little girl's 
condition grew progressively worse. 

Then it occurred to the mother that the nurses 
at the nearby Mennonite colony might be able to 
help. She took Juanita there and the nurses prom- 
ised that they would do what they could. At first 
the little girl had to get all her food and medicine 
by needle. She didn't like this, but she was too 
weak to cry. Slowly, day by day, Juanita im- 
proved. Finally, she was well enough to be taken 
home. It will be a long time, however, before she 
is strong enough to walk. 

Perhaps Juanita will grow up to be like her 
mother, who cannot read or even write her own 
name. But maybe some things will have changed 
by the time she reaches womanhood. 

Three villages lie huddled in a dry river bed on 
the windswept desert of eastern Algeria. The 
2,300 inhabitants live in caves dug into the banks 
of the river. During the civil war they lost all 
their sheep. Now they have no resources of any 
kind except what is given to them in distributions. 

Christmas bundles were distributed to the chil- 
dren in these villages early in 1963. Alvin Friesen, 
director of the MCC program in Algeria, describes 
the event: "I will never forget the sight. About 
half an hour before we were to begin the distribu- 
tion, 300 children came up out of the ground 
from all directions and walked toward our truck. 
They seated themselves on the ground, girls sep- 
arate from the boys, and there waited patiently for 
their bundles. 

"It was a real privilege to give these bundles to 
each child in these villages and then to see them 
take off their old rags 
and put on a neat new 
dress or a pair of pants 
and shirt." 

Many people regard 
Christmas bundles as 
one of the most signifi- 
cant parts of the MCC 
program. One family 
in Pennsylvania pre- 
pares as many as sixty 
bundles a year. 

Occasionally, bundles 
do present problems, 
especially when they 
are distributed to chil- 
dren who ordinarily 
would never receive 
clothes of such high 
quality. Not infre- 
quently the value of a 
bundle which a child 
receives is greater than 
the sum which the fa- 
ther earns in several 
weeks of hard labor. 

Most often, Christ- 
mas bundle distribu- 
tions are the highlight 
of the MCC worker's 
term of service. One 
volunteer wrote : "The 
distribution of Christ- 







mas bundles is perhaps the greatest pleasure which 
comes to a relief worker. Nowhere else is the joy 
which a gift brings quite as apparent. The glow 
which one sees in the eyes of a child who receives 
a bundle is something which reaches into the 

Boy Dreams of Being a Doctor 

Shadrack Kaudambi is one of 67 boys in Form I 
at Livingstone College, which is located on the 
western border of Tanganyika, at Kigoma. 

Shadrack's home is in a village 250 miles away. 
His father used to farm, but he is retired now. An 
older brother, a teacher, is supporting the family. 
His oldest sister completed Form VI two years ago. 
This is an accomplishment achieved by relatively 
few African girls. Another sister is in primary 
school. The children in this family are more for- 
tunate than most Tan- 

Meat, Vegetables, 
Fruit, and Lard 

(Two-pound cans) 
Thousands of cans 300 











When Shadrack is 
asked what occupation 
he wants to enter, his 
face lights up as he 
answers: a doctor. His 
dream is to help his 
fellow countrymen 
conquer one of Tan- 
ganyika's most dread- 
ed enemies, disease. 
There are many years 
of school ahead for 
him if he wants to 
achieve his goal, but 
if he retains his pres- 
ent determination, his 
dream will come true. 

Two Mennonite 
teachers are on the 
staff at Livingstone 
College. They see 
teaching as one of the 
most vital services they 
can render to Africa 
during its present pe- 
riod of development. 
It is estimated that Af- 
rican secondary schools 
will need 7,000 expa- 
triate teachers during 
the next ten years. 

Sunday School at junior Village 

"What is God?" 
"Where is He?" 
"Can He see us?" 

These are some of the questions popped at the 
Voluntary Service workers who conduct a Sunday 
school program at Junior Village, Washington, 
D. C. 

Junior Village is a temporary home for over 700 
children, mostly Negro, between the ages of six 
months and eighteen years. A unit of nine VSers 
is serving in this institution. When they discovered 
recently that the four and five-year olds were not 
receiving any religious instruction Sunday morn- 
ings, they decided to have a thirty-minute Sunday 
school in two of the cottages. 

The Sunday school begins with a fifteen-minute 
assembly. During this period the children sing and 
listen to Bible stories. Then each of the teachers 
takes ten children into a classroom for an addi- 
tional fifteen minutes of singing, coloring, learning 
Bible verses, and listening to stories. 

The unit members are enthusiastic about the 
Sunday school. One of them summed it up this 
way: "We find the children eager to learn about 
Jesus. Some of them ask us each day if we'll have 
Sunday school' again. We are glad for the oppor- 
tunity of teaching and witnessing to these young 

Can we let Eduardo, Juanita, Shadrack, and 
Mrs. H. stand alone? No! All that is good with- 
in us cries out that they must be helped. 

The foregoing are nine illustrations of where 
the Mennonite Central Committee tried to take 
its place beside the people, near and far, young 
and old, who needed the supporting arm of a 
friend or brother. The important ingredient in 
almost every case was the MCC volunteer whose 
presence and Christian concern gave the act of 
love a personal touch. Tins was service "in the 
name of Christ." There are many, unfortunately, 
who will stand alone. 


For the Year Ended November 30, 1963 

Gifts of Cash 

Gifts of clothing, bedding, food, supplies, etc., from 

churches and individuals 
From the governments of U.S. and Canada 
Receipts of the four mental hospitals and Ailsa Craig Boys Farm 
Other income (Note 1 ) 


Foreign Relief and Services 

Voluntary Service 

Peace Section 

Mennonite Disaster Service 

Mennonite Mental Health Services 

Mental hospitals and Ailsa Craig Boys Farm operations 

Other expenditures (Note 2) 

Excess of receipts over expenditures 
Funds held for specific purposes 
Available fund deficits December 1, 1962 
Available fund deficits November 30, 1963 








Note 1: Material aid repayments, trainee repayments, teacher abroad 
salaries, Voluntary Service personnel earnings, and headquarters 
housekeeping and housing income are included in this amount. 

Note 2: Certain categories of interest expense and depreciation as 
well as headquarters housekeeping and housing expenses arc included 
in this amount. 

Gifts to the Board of Christian Service, General Conference Mennonite Church, 
722 Main, Newton, Kansas, maintain the Mennonite Central Committee reliel 
work as well as a varied testimony of healing and service. This work of love 
depends on yon. Give generously. 

P id in the U.S. A 

workers, and persons to assist in 
recreational and similar activities. 

These three hospitals are also 
looking for professional personnel 
to take positions as psychiatrists, 
psychologists, and social workers. 

Voluntary Service The mcc Vol- 
untary Service department admin- 
isters programs in Haiti, Dominican 
Republic, Mexico, Newfoundland, 
and projects in the U.S. 

Volunteers are assigned to insti- 
tutions for retarded, homeless, and 
delinquent children in the U.S.; ag- 
ricultural services in Haiti and Mex- 
ico; medical services in Haiti and 
Newfoundland. Medical personnel is 
urgently needed for a newly devel- 
oping hospital program in the Ap- 
palachia region of the U.S. 

Mature, committed Christians are 
needed for the mcc work in Atlanta, 
Georgia, where volunteers are en- 
gaged in a ministry of reconcilia- 

To carry on its diversified work, 
Voluntary Service is looking for 
secretaries, teachers, psychiatric 
aides, unit leaders, matrons, nurses, 
agricultural workers, children's 
workers, and normal control volun- 
teers for the National Institutes of 
Health, Washington, D. C. 

Foreign Relief and Pax Here are 
openings for registered nurses, med- 
ical doctors, and program directors. 
Major countries needing attention 
in 1964 include South Vietnam, Al- 
geria, Paraguay, and Indonesia. Ma- 
trons are needed in Algeria and 

The greater number of this year's 
Paxmen will be sent overseas dur- 
ing the months of June, July, Sep- 
tember, and October. Pax fellows 
are being placed in Africa — Algeria 
and the Republic of Congo; South 
America — Bolivia, Brazil, Paraguay; 
Greece, and India. Other fellows, 
ikewise doing their alternative serv- 
ce in Mexico and Haiti, come under 
/oluntary Service administration. 
The skills required in all of these 
ocations are strongly agricultural 
n nature. Although no road build- 
ng is anticipated, a few men with 
■onstruction and mechanical skills 
vill be needed. 

However, Pax is not limited to 
igricultural work. Among other 
hings, Paxmen are needed for re- 
lief distributions; tutoring at the 
Veierhof School for Boys in Ger- 
nany; construction, maintenance, 
kid repair of buildings and equip- 

Bergthaler Church, Winkler, Man., spent their winter vacation at Mennonite 
Central Committee headquarters in Akron, Pa. Arriving on January 20, Enns, a 
licensed plumber, began work on the new dining hall being built at Akron. 
His wife worked part time in the clothing center cleaning and preparing clothes 
for overseas shipment. Their youngest child came with them and enrolled in 
the seventh grade at Ephrata. They left their short term of voluntary service the 
end of March feeling it was an excellent way to spend a winter vacation. 

ment. Two positions, those of elec- 
trical engineering teacher and me- 
chanical engineering teacher for 
Crete, are extremely important and 

Aptitude for learning a foreign 
language is considered in accepting 

Menno Travel Service Frequently, 
Menno Travel Service has opportu- 
nities for secretaries and bookkeep- 
ers, and occasionally openings for 
branch managers and administrative 

There are regular openings for 
stenographers and personal secre- 
taries. Two accountant positions will 
be open in June; two maintenance 
positions in June and September; 
one mail clerk position in August; 
and a central files supervisor is 
needed immediately. 

For more information and for 
application forms, write to the Per- 
sonnel Office, Mennonite Central 
Committee, Akron, Pa. For other 

service opportunities, write to your 
Conference service office, 722 Main 
St., Newton, Kan. 


Greencroft Villa will be the name 
of a retirement community to be 
built in Goshen, Ind., next fall. A 
project of the Mennonite Board 
of Missions and Charities, the com- 
munity will be open to all people of 
the area regardless of race or creed. 

The community will have a cen- 
tral manor surrounded by individ- 
ual cottages, multiple apartment 
houses, and a nursing center. Hous- 
ing will be available on a rental 

One of the main purposes of the 
villa is to provide opportunity for 
senior citizens to maintain their 
personal effectiveness by becoming 
involved in service projects in the 
church, community, and other social 
agencies. The board of directors rec- 


ognizes the wealth of potential that 
senior citizens represent; therefore 
the villa is being planned with a 
program of varying service outlets. 

Greencroft Villa is similar in na- 
ture to two other recently estab- 
lished senior citizens' residences un- 
der the Mennonite Mission Board— 
Schowalter Villa, Hesston, Kan., and 
Lebanon Villa, Lebanon, Ore. 

John Jennings of Goshen is chair- 
man of the board of directors. Oth- 
ers serving on the board from Go- 
shen are Frank D. King, Amos E. 
Kreider, Marner Miller, Mrs. Ed- 
ward Brookmyer, and Mrs. Jacob 
Erb. Members from Elkhart are 
Dr. Peter Classen, Dr. Edward P. 
Mininger, Clifford Martin, and Ar- 
thur Weaver, Glen Yoder, Shipshe- 
wana, and Simon Gingerich, Waka- 
rusa, also serve. 


The 1963 annual report of Bethel 
Deaconess Hospital and Bethel 
Home for Aged, Newton, Kan., 
states that during the past year 
2,734 patients received 20,540 days 
of nursing care. Over a thousand 
received medical treatment; 818 re- 
ceived surgical treatment; 449, ob- 
stetrical treatment, with 390 infant 
births. There was an average of 56.3 
patients per day. Outpatient pro- 
cedures totaled 13,389. 

Hospital operating cost per day 
was $1,579.82, with average cost to 
patient per day of $32.29. Nearly 
$23,000 worth of free services were 

In 1963, eighty-nine different per- 
sons received care at Bethel Home 
for Aged. The average age of the 
twenty residents who entered dur- 
ing the year was 79.6. At the end 
of the year, twenty-nine residents 
were classed as self-care, nine were 
relatively independent, and twenty- 
nine were receiving larger amounts 
of nursing and personal care. Eight- 
een residents died during the year. 
Services rendered by the Home were 
valued at $124,114.72, with nearly 
$11,000 of this representing free or 
charity services. 

Mennonite Hospital, Bloomington, 
111., reported at an annual meeting 
in January that the hospital admit- 
ted 5,173 patients in 1963, for a total 
of 37,116 days of care. An additional 
6,674 persons were given outpatient 
treatment. There were 943 babies; 
2,820 operations performed; 8,268 

X rays taken; and 55,726 laboratory 
tests performed. 

Administrator William Dunn said 
hospital operating cost per patient 
per day is $31.13. The national aver- 
age for non-federal short-term hos- 
pitals is $36.83. Hospital costs across 
the nation have increased in the 
past five years at a rate of six per- 
cent a year, compared with a two 
percent increase per year at Men- 
nonite Hospital, it was reported. 


Received Needed 
by Feb. 29 by Feb. 29 


12.7 % 

Budget for 
1964 is 




Receipts for the first two months 
of the year total only slightly more 
than for the same period in 1963. 
Support of the Board of Christian 
Service area of work has been ex- 
ceptionally good while the other 
boards have suffered some in re- 
ceipts as compared to last year. It 
is much too early to predict trends 
for the year. We will give you a 
more detailed report at the end of 
the first quarter. 

While it is hard to judge, there 
seems to be an increasing interest 
in the making of wills. A number 
of people have recently indicated 
that they are remembering the 
work of the Conference in their be- 
quests. Wm. L. Friesen, Conference 


Upon completion of disaster serv- 
ice activities, Mennonite Disaster 
Service volunteers were granted a 
fifty-five minute private audience 
with President Duvalier of Haiti. 

They met him in the Yellow Room 
of the Palace at Port-au-Prince on 
March 3. 

Health Minister Philippeaux ar- 
ranged the audience and coached 
the men on proper decorum for the 
occasion. Observing three coatless 
and tieless Mennonites, Philippeaux 
promptly relieved three of his office 
staff of their coats and ties and 
loaned them to the men. 

The President received the group 
while seated at his desk, shook 
hands as each man was introduced, 
and listened to the Health Minister 
describe the work in Haiti done by 
Mennonite Central Committee units 
and Mennonite Disaster Service vol- 

After the introductions, a photo 
album illustrating the rebuilding 
project at Cotes de Fer was pre- 
sented to the President. He request- 
ed that these pictures be shown on 
television so that his people could 
see what foreigners had accom- 
plished in their country. He also 
thanked the men for their services 
and announced that he wished to 
award them with citations the next 
day from the Haitian government. 

On March 4, Church World Serv- 
ice representatives and Mennonites 
received citations of honor. A cap- 
tain of the army and the presiden 
tial guard represented the Presi 
dent. Minister Philippeaux delivered 
a speech and presented the awards 

Philippeaux said he has known 
the President for fifteen years and 
this is the first time he has found 
Duvalier to be completely satisfied 
He stated that Haiti has had its 
share of problems with foreigners 
and that America has often been A l 
at fault. However, the Mennonite | 
volunteers were the most welcome 
foreign group in Haiti. 

The President urged the men tc 
continue the kind of work thej 
have been doing and to "invade* 
his country with an even largei 
program. Thus ended a four montt 
period of disaster service in Hait 
that has seen thirty-five men an( 
two women volunteer under th<P al 
mds banner for work assignment 
at Cotes de Fer and Petit Goave 

The Mennonite Central Commit 
tee's Voluntary Service departmen 
has been active in hospital and com 
munity development programs ii 
Haiti for the past six years and ha 
enjoyed a cordial relationship wit] 
the government during that time 



March 31, 196 


1965, July 10-16— General Confer- 
ence, Estes Park, Colo. 

1967 — Mennonite World Confer- 

Apr. 23-26— Central District, Kid- 
ron, Ohio. 

Apr. 30-May 3 — Eastern District, 
Bally, Pa. 

June 18-21 — Northern District 

June 4-7 — Pacific District, Aber- 
deen, Idaho. 

Oct. 16-20— Western District 

July 3-7 — Canadian Conference, 
Rosthern, Sask. 

Apr. 3-5 — Deeper Life Services, 
Grace Church, Brandon, Man., David 
Schroeder, speaker. 

Apr. 7— Garfield Todd, former 
[prime Minister of Southern Rhod- 
"jesia to lecture at Bluffton (Ohio) 

Apr. 12— Bluffton College Choir 
at First Church, Wadsworth, Ohio. 

Apr. 17-19 — California General 
Conference Fellowship Meeting, 
First Church, Reedley, Calif. 

Apr. 5 - 9 — Deeper Life Services, 
Medford (Okla.) Church, Walter 
Dyck, speaker. 

Apr. 5-10 — Spring Evangelistic 
services, Eden Church, Inola, Okla. 
J. J. Esau, speaker. 

Apr. 11— Vacation Bible School 
Workshop, Bethel College Church, 
North Newton, Kan. 

Apr. 19-24 — Bible Exposition 
Messages, Bethel Church, Inman, 
Kan., L. R. Amstutz, speaker. 

May 3— Thirty-fifth annual Men- 
nonite Song Festival, Memorial 
Hall, Bethel College, North New- 
ton, Kan. 


William D. Nofziger, chaplain at 
Brook Lane Farm Hospital, Hagers- 
town, Md., was recently accredited 
s a Professional Hospital Chap- 
lain by the Chaplain Association of 
the American Protestant Hospital 

Association at their convention in 
St. Louis. 

Bradford Wells, Newton, Kan., 
was elected to the board of direc- 
tors of the Bethel Deaconess Hos- 
pital Association on March 6, as 
one of two community representa- 
tives. Everett McCann, Newton, is 
the other representative who was 
elected earlier. Re-elected to the 
board at the same meeting were 
Gerhard Zerger, Moundridge, and 
Otto L. Sommer, Newton. 


First Church, Reedley, Calif., on 
Jan. 5: Nick Hiebert. 


Dennis Quiring, Grace Church 
Dallas, Ore., to Kathy Holzworth, 
Christian Missionary Alliance 
Church, Richey, Mont., on Mar. 21. 


Mennonite Biblical Seminary, 
Elkhart, Ind., on March 6, dedicated 
a two-family missionary apartment 
building. Contributions for the 
building were made by the Women's 
Missionary Association and private 


John P. Dick, Grace Church, Dal- 
las, Ore., born Nov. 18, 1894, and 
died Mar. 6. 

John J. Dyck, Hoffnungsau 
Church, Inman, Kan., born Sept. 29, 
1890, and died Mar. 10. One son and 
one daughter survive. 

Mrs. C. B. (Anna) Froese, Hoff- 
nungsau Church, Inman, Kan., born 
Apr. 23, 1888, and died Feb. 21. 
Surviving are her husband, two 
daughters, and six sons. 

Mrs. Margaretha Harder, First 
Church, Mt. Lake, Minn., born July 
6, 1884, and died Mar. 5. 

Henry J. Janzen, First Church, 
Mt. Lake, Minn., born in South 
Russia, Sept. 29, 1877, and died 
Feb. 1. His widow, three sons and 
one daughter survive. 

Mrs. Helena Nickel, Gospel 
Church, Mountain Lake, Minn., 
born March 15, 1892 and died Feb. 
26. Four children survive. 

Mrs. Adina Stucky, Eden Church, 
Moundridge, Kan., born Dec. 15, 
1883, and died Mar. 6. 

Willvelm Schroeder, Bethel Church 
Winton, Calif., born Aug. 22, 1868, 
in Germany, and died Feb. 24. Two 
sons and one daughter survive. 


Key to the congregation code in 
brackets is available upon request. 
Mrs. David Cathcart [73] 

Rt. 2, Courtenay, B.C. 
Floyd Dalke [2041 

Box 308, Altus, Okla. 73521 
Ivan Funk [2161 

1307 Beaconhill, Irving, Tex. 75060 
Mrs. Irvin Isaak [481 

13036 Ave. 428, Orosi, Calif. 93647 
Daniel L. Lehman [167] 

Rt. 1, Box 790, Woodland, Calif. 


Elsie Martin [18] 
344 Melwood Ave., Pittsburgh, 
Pa. 15213 

Edgar Neufeld [18] 

5346 Juniper St., 

Shawnee Mission, Kan. 66202 
Mrs. Oscar Piper [31] 

5767 Lois Ave., Santa Rosa, 

Calif. 95401 
Donald Schmidt [246] 

828 Holt St., Hanford, Calif. 93230 
Walter C. Thomas [52] 

5324 Ebell, Long Beach, Calif. 


Mrs. Neil H. Thompson [124] 

405 N. Madison #11, Pasadena, 

Calif. 91106 
Mrs. May Tice [105] 

422 N. 4 St., Souderton, Pa. 18964 
Mrs. James W. Washbotten [31] 

3730 - 1 Ave. S.. Minneapolis 


Freddie Wiens [49] 

Box 444, Meade, Kan. 67864 
Martha Keeney, 1531 Spring PL, 

NW, Washington, D. C. 20260 [35] 
Helen Kornelsen, Jagdeeshpur via 

Mahasamund, Madhya Pradesh. 

India [152] 
Duane Kroeker, 787 Sunshine Dr., 

Los Altos, Calif. 94022 [246] 
Dora Locher, 7300 Dog Leg Rd., 

Dayon, Ohio 45414 [35] 
Peter B. Loewen, 149 Water Ave., 

Holdrege, Neb. 68949 
Henry Lou, 1303 N. Market St., Cor- 

dell, Okla. 73632 [99] 
Mrs. Willis Mast, Rt. 2, Box 209, 

Dalton, Ohio 44618 [281] 
Warren Moore, 1607 Latham St., 

Memphis, Tenn. 38100 
Mrs. Susie Pankratz, 5849 N. Shafer 

Rd., Winton, 111. 95388 [50] 
Karolyn Pfister, 122 E. Creek Dr., 

Apt. IB, Menlo Park, Calif. 94025 


Mrs. Harold Pierson, Rt. 1, Eureka, 
111. 61530 [2701 

Walter H. Regier, 1017 Wilson Ave., 
Clinton, Okla. 73601 [204] 




To the Editor: The editorial in 
the March 3 The Mennonite cor- 
rectly quotes the annual student 
census report when it says that all 
but eight of the forty-eight General 
Conference seminary students at- 
tend our Conference seminary at 
Elkhart, Ind. But the editor's math- 
ematics is slightly in error when 
he interprets this to represent 
ninety-four percent. Eighty-three 
and a third percent is more like it. 

This may also be the proper 
occasion to draw attention to an 
error in the pamphlet "What's My 
Name," recently sent to all readers 
of The Mennonite. It reported: 
"Fifteen hundred of us are enrolled 
in Mennonite colleges and about 
one thousand in non-Mennonite 
colleges and universities." The 
figures should be reversed. Correct 
statistics, quoted in The Mennonite 
(March 3, 1964, page 137f), indi- 
cate 1,467 General Conference stu- 
dents in non-conference schools of 
higher education and a total of 982 
students in Conference-related 
schools. Adolf Ens, Field Secretary, 
Student Services Committee, 722 
Main St., Newton, Kan. 


Dear Editor: Several weeks ago 
(Jan. 14) you had a letter suggest- 
ing that our Conference and the 
(Old) Mennonite Conference should 
get together for economic and prac- 
tical reasons and the letter received 
one or two amens. 

I, too, feel that the Mennonite 
Church as a whole would be greatly 
strengthened if we could get to- 
gether in deeper ways in fellowship 
and service. We are doing much to- 
gether now, but there are still 
many bridges to build. However, 
I feel that this needs to be done 
not because it is more economical 
or practical, but because it is the 
call of Christ. 

Our many divisions are not 
glorifying Christ irregardless of the 
reasons for which they began. The 
real test of faithfulness would come 

if we were willing to unite even if 
it cost more money! Thus we should 
not even bring up the matter of 
cost. Irregardless of the cost, we 
need to ask what God wants of us 
as a Mennonite people. I believe 
that Christ is praying for us that 
we become one in spirit, in fellow- 
ship, and in work. This should be 
our prayer as well. Our witness to 
the world and to fellow Christians 
would be more powerful if that 
prayer were answered. David Ha- 
begger, 379 N. Campus Ave., Up- 
land, Calif. 


Dear Editor: Read with interest the 
article "Tomorrow's Church" by 
our Conference president in the 
March 3 issue of The Mennonite. 
Some very pointed and far-reaching 
questions are asked and in a de- 
gree answered, and yet when I was 
done reading it there seemed to be 
an emptiness. Certainly pointing 
fingers of condemnation will not do 
any good. The last sentence, "What 
are we doing now to mold them for 

Strength for Today 


Meditations for patients in the hos- 
pital. Pastors will find this a helpful 
tool in their ministry to the sick or 
injured. By Arnold J. Regier. .20 
per copy, $4.50 for 25, $16. for 100. 

at Mennonite Bookstores 

Berne, Indiana Rosthern, Saskatchewan 
720 Main Street, Newton, Kansas 

tomorrow?" struck me. 

The picture of these six youths in 
the old Ford is very striking. You 
say they need to be instructed in 
the "drivers manual." 

We too have a "drivers manual" 
(the Bible). Here are some things 
I read in 1964 in our General Con- 
ference official publication. One 
seminary professor says: "We re- 
ceived the New Testament from the 
church." (Note, not God.) Here are 
some more ideas expressed about 
our "manual." "One may find in it 
help in making complicated choices 
that we face." "It is no longer pos- 
sible to accept the 'manual' in child- 
like faith." "We should feel free to 
challenge and examine the 'manu- 
al.' " "The 'manual' is of the cul- 
ture which produced it. It is mostly 
legendary and primitive." 

With such an attitude towards the 
"manual" it seems as though we 
stand and cheer as they go by. 
"Wheel! Keep going, let your con- 
science (Holy Spirit?) be your guide. 
Make your own driving rules. Do 
what seems right to you." There is 
no final authority for faith and life. 
With such guidance only one thing 
can happen to the General Confer- 
ence Church of tomorrow, a group 
of religious anarchists. 

Thank God we do have a "man- 
ual" that we can trust because it is 
given to us by the creator of heav- 
en and earth. 

The old Ford these young people 
are driving has a guiding wheel. 
Let's tell them to take hold of it 
then they will be able to steer 
through all the congested traffic 
by following the rules of the "driv- 
ers manual." 

In sympathy with the reader's 
letter by Mrs. Calvin Nussbaum, 
also in the March 3 issue, I too 
must say, Why, oh why, must we 
dilly dally around when we have a 
sure foundation to stand on if we 
choose to? Is the Bible really that 
bad? I am afraid we are judging 
God (His Word) instead of stand- 
ing in the judgment of God (His 

If our Conference is to survive we 
must again return to the Bible as 
our infallible giude to faith and 
life. We must teach our young peo 
pie that it is the Very Word of God. 
That we must submit ourselves un 
der it, instead of lording ourselves 
above it. Harry Kaufman, Marion, 
S. D. 


March 31, 1964 



Mary Ann lifted the filmy folds 
af the dress and buried her face in 
its fragrant softness. It was the 
olor of prairie bluebells after a 
rain, and was so soft and light she 
:ould hardly feel its weight in her 
nand. It was all hers at last. It had 
oeen worth waiting for. 

"It matches your eyes." Mrs. 
Mueller's sharp voice broke into her 
houghts, and Mary Ann and vari- 

ous assorted clouds drifted back 
down into Mrs. Mueller's kitchen. 
"You really like it don't you?" 

"Oh, yes," breathed Mary Ann. 
"It's the most beautiful thing I've 
ever owned in all my life. It's out of 
this world. It's a dream. It must 
be the prettiest dress in the whole 
state of Kansas. How can I ever 
thank you, Mrs. Mueller?" 

Mrs. Mueller smiled, her eyes 
softening for a moment behind her 
dark-rimmed spectacles. "I'd say 
you earned it, child." 

That was true, thought Mary 
Ann. Her back ached, and her head 
throbbed just remembering how she 
had earned it. 

"I wish I could take it with me 
right now," sighed Mary Ann. "I 
just can't wait to surprise Mother 
with it." 

"You stop by tomorrow evening 
and it'll be ready. I'll take a few 
stitches in that side seam tomor- 
row afternoon when I come home 
from the shop. You can run along 
now. There's not a thing left here 
to do." 

Mary Ann restrained herself 
from running up Main Street and 
down Willow Street to home. The 
District Music Festival was three 
days away, but, oh, how she felt 
like singing right here and now at 
the top of her voice. The wide dusty 
street, emptied by the afternoon 
sun, was all at once transformed 
into the main stage of the Metro- 
politan and she was on it all alone 
gowned in a blue tulle dress that 
swirled weightlessly about her 
ankles. Life had become so wonder- 
ful all of a sudden that she felt as 
if she wanted to squeeze the whole 
world and shout for joy. 

Of course, she admitted a little 
shamefacedly to herself, a dress 
shouldn't make that much differ- 
ence. Life was pretty wonderful 
anyway. But having a real honest- 
to-goodness dress from the Mueller 
Dress Shop was like frosting on a 
cake, and the cake was her being 
asked to sing a solo at the music 

Last year she had received a 
rating of superior in the local fest- 
ival, but that wasn't half as im- 
portant as the sheer joy of singing 
and the realization that singing 

Cleo Shupp 


brought joy to others. Mary Ann 
wanted to sing until she could reach 
out and touch the whole world with 
her voice. 

"Just a little more maturity, 
Mary Ann," Mr. Felix, the school 
music teacher, had reminded her. 
"Just a little more maturity, a little 
more out of the heart, and you'll 
sing in the state competition next 
year. After that, a music scholar- 
ship is practically yours. Just give 
it a little more from the heart." 

Give me time, thought Mary Ann. 
Just give me time to grow up. 

Mom had been so happy when 
Mr. Felix had come to see them 
about the festival. When he left her 
eyes brimmed with tears. 

"Your father would be so proud 
of you," she said softly, and then 
instantly she had added, "Mary 
Ann, you need a new dress," and 
the worried lines that were making 
Mom's face look old and tired came 
around her eyes. The thrill of the 
music festival was dimmed just a 
little for Mary Ann. 

Dresses! She just didn't let her- 
self think about dresses anymore. 
It hurt less if she crossed the street 
downtown to avoid seeing the 
frothy things hanging in the Muel- 
ler Dress Shop. There was no sense 
dreaming about things you knew 
you couldn't have. Her baby-sitting 
money always got sidetracked into 
some practical use, and Mom's job 
as secretary at the high school was 
steady and fitted in with Mary 
Ann's school hours. And that was 
about all that could be said for it. 
There was simply no money for 
dresses until one actually fell apart 
and had to be replaced. 

Her mother had cocked her head 
to one side, pursed her lips, and 
looked at Mary Ann appraisingly. 
It's no use, Mom, thought Mary 
Ann. There isn't a thing to take up 
of yours, or let out of mine, and 
nothing to cut up unless we start 
on the sheets. 

Out loud, she had said laugh- 
ingly, "Now, Mom, I'll wear my 
grey skirt and white blouse and 
it'll look fine. I have to feel com- 
fortable when I sing, you know. 
None of these tight-waisted affairs 
holding me in. Why, I might hit a 
high note and burst right out of 
the seams." 

Her mother had smiled know- 
ingly. "We'll see. We'll see." 

But the weeks had gone by and 

she had said nothing else, and Mary 
Ann knew she'd gone over the bud- 
get herself and seen the hopeless- 
ness of it all. 

Mary Ann had forced herself not 
to think about a new dress for the 
festival and had concentrated on 
practicing her songs. Finally, the 
matter of a dress was almost for- 
gotten in the fun of rehearsing with 
the gang from school who were 
singing as a group at the festival. 

And then one day, Mrs. West, for 
whom Mary Ann baby-sat on Satur- 
day afternoons, had asked her to 
stop at the Dress Shop on the way 
over and pick up a skirt she had 
ordered and left to be altered, and 
Mary Ann entered the Dress Shop 
for the first time in her life. 

Mrs. Mueller, the owner, was 
busy unpacking some boxes and 
Mary Ann waited patiently while 
she shook out dresses of shimmer- 
ing pink, and blue, and green and 
hung them on a rack. 

"Those are beautiful," sighed 
Mary Ann dreamily, and Mrs. 
Mueller looked at her sharply. Mrs. 
Mueller was a tall, snappish sort of 
woman, brisk and businesslike. She 
was a widow as was Mary Ann's 
mother, but she was much older. 
She looked critically at Mary Ann. 

"The Erickson girl, aren't you?" 

"Yes. I'm Mary Ann." All at once 
she was embarrassingly aware of 
the contrast between her shabby 
skirt and blouse and the smart 
looking dresses on the racks all 
about her. She quickly stated her 
business and prepared to leave. 

"Just a minute," Mrs. Mueller 
said shortly. "You look as if you 
knew how to work, and I need a 
girl for a few weeks." 

Mary Ann just stood and stared. 
She couldn't believe her ears. Was 
she being offered a job in this 
dreamy place? Things like this just 
didn't happen. Her head swam and 
she hardly heard the rest of Mrs. 
Mueller's words. 

"It's a big house," Mrs. Mueller 
was saying, "and the woodwork is 
all white, upstairs and down. It's 
not really dirty, just soiled from 
the furnace dust. I haven't had any- 
one in to clean for some time, and 
it's all just got ahead of me." 

She looked sharply at Mary Ann. 
"What's the matter? Are you above 

Mary Ann settled back to earth 
and shook her head slowly. She 




couldn't have worked in the dress 
shop, not really — she knew nothing 
about dresses. Her strong, rough 
hands knew all about washing 
walls, and woodwork. 

She answered Mrs. Mueller 
quietly. "No, Mrs. Mueller, I'm not 
above doing housework as you put 
it. Any work is honorable work if 
you do the best you know how." 

"Good. That's settled then." Mrs. 
Mueller nodded brusquely. "I'll pay 
by the hour. Do a decent job and 
any dress in the shop you can have 
at a twenty percent discount." 

Mary Ann's eyes turned to a blue 
dress. Her earlier determination to 
not even think about a dress for the 
festival capitulated into nothing- 
ness. She knew what she wanted. 

Mrs. Mueller wasn't bad at all to 
work for, in spite of her gruff man- 
ner. She paid well and she expected 
full value for her money, which 
was all right with Mary Ann. She'd 
gone along with Mary Ann's wishes 
to keep the job and dress a sur- 
prise for her mother. 

The dress was a wonderful buy. 
She'd take good care of it and it 
would do to wear to all the special 
events at church and school. Maybe 
if she didn't grow too much it'd 
last right through the junior-senior 
banquet next year. The best part 
of having the dress would be the 
thrill of seeing the pleasure on her 
mother's face when she saw it. 

Mary Ann turned down Willow 
Street. All the little houses looked 
alike down here, except one. It was 
badly in need of a coat of paint. 
Mary Ann turned in at its gate. 

Her mother would be home by 1 1 
now from the school. There wasn't 
much to do there during the sum- 
mer. She'd be surprised to see Mary 
Ann at this time of day. Maybe 
they could take a picnic out by the 

"Hi, anybody home?" she called 
out as the kitchen screen door 
slammed behind her. She waited 
for her mother's usual cheery greet- 
ing. There was silence. 

Funny, thought Mary Ann. She 
pushed open the dining room door. 
Her mother was grabbing up scraps 
of cloth from right and left on the 
dining table and shoving them in 
to a box. The old treadle sewing 
machine was opened up before the 
bay window. 

Her mother looked up at he: 
guiltily. "Oh, Mary Ann, her 


March 31, 1964i : 

you've come home early and caught 
me, and I did so want it to be a 
surprise!" She sighed in mock dis- 
tress. "Well, now that you're here 
I guess there's nothing to do but 
show it to you. It's practically 
finished anyway." 

"Look darling!" She lifted the 
lid of the box, took out a dress and 
shook out its folds. She waited ex- 
pectantly, her shining eyes on Mary 
Ann's face. 

Mary Ann stared, speechless. The 
heavy satin, once white but now 
slightly creamy with age, fell in 
graceful folds. It was a nicely made 
dress, and it practically shouted 

"Do you like it?" her mother 
asked tremulously. 

Mary Ann found her voice. 
'Mom, your wedding dress!" 

"Yes," her mother said simply. 
'Seemed a shame to keep it packed 
away when you needed a good dress 
so badly." 

"Oh, Mom, you treasured your 
wedding dress so," Mary Ann cried. 
'It was all you had left of your and 
Daddy's life together." 

"Except you," her mother said 
ind smiled gently. 

An introduction to the April read- 
ings in the Youth Prayer Calendar. 

"A man's reach should exceed his 

Called to be His Servants 

)pmb prayer uifeiAo 1064 

"Oh, Mom, you shouldn't have 
done this for me," Mary Ann whis- 
pered and burst into tears. She 
threw her arms about her mother 
and clung to her. A door opened 
behind her closed eyelids and doz- 
ens of dresses danced through the 
door and floated weightlessly be- 
fore her eyes, and they were all the 
color of prairie bluebells. Mary Ann 
resolutely closed the door. She'd 
go down to the shop first thing in 
the morning. Mrs. Mueller would 
understand and help her work out 
something that her mother would 
never know. Why, there was 
enough money tied up in that dress 
to paint the house, maybe, if she 
did it herself. 

Mary Ann dried her eyes, held 
her mother at arm's length and 
looked at her tenderly. She took 
the heavy satin dress from her 
mother's hands and clung damply 
against her arm. 

"Is it all right, hon?" her mother 
asked hopefully. 

"All right?" Mary Ann exclaim- 
ed. "Mom it's simply beautiful and 
I love it! You're an old darling, 
you know it! Why, this is the pretti- 
est dress in the whole state of 

grasp, or what's heaven for?" 
— Browning 

While the saying "Seeing is be- 
lieving" has held great sway in our 
age of science and rationalism I be- 
lieve there are some things that 
have to be believed to be seen. 
Have you such a faith? 

What is the reward? Lewis Jo- 
seph Sherrill in his book The Strug- 
gles of the Soul says thus: "Faith 
is the actual substance of eternal 
life, enjoyed here and now within 
the temporal order of history, giv- 
ing pragmatic evidence as yet not 
seen by mortal eyes." 

The Book of Romans answers the 
query of the ages: "How shall a 
man be just before God?" Give this 
letter a chance to speak to you. I'm 
sure it can revive and enrich your 
Christian experience of conversion 
and its meaning in the ongoing 
Christian life. Hugo Peters 

A Woman Named Catherine 198 

The Signs are Down but the 

Custom Still Remains 201 

News 203 

Church Record 222 

The Prettiest Dress in Kansas 225 

Paul Writes on Faith 227 

Editorial 228 


Students in Leopoldville study by the 
light of a street lamp because they have 
no light at home. "The painful reality 
of the starving millions of the world 
must rouse the conscience of those who 
are placed in better conditions. The 
needy have a claim on your abundance" 
(President Rodhakrishnana of India, quot- 
ed by C. N. Hostetter in the Mennonite 
Central Committee Annual Report). 


Charles Ludwig, 7217 East 30 St., Tuc- 
son, Ariz., is a Church of God minister 
and evangelist. Parts of his article are 
quoted and adapted from "A Man Called 
Peter" by Catherine Marshall, McGraw- 
Hill Book Co., copyright 1951 by Cath- 
erine Marshall, pp. 54, 55, 175. 

Rudy Friesen, Rosthern, Sask., is an 
instructor at Rosthern Junior College. 
Last summer he worked at Gulfport, 

Mrs. Cleo J. Shupp, Box 303a, R.R. 2, 
Brookville, Ohio, is a free-lance writer. 


Cover, UNESCO/UN/Basil Zarov; 199, 
McGraw Hill Book Co., Inc., 201, Re- 
printed from Interchurch News; 225, art 
by Ruth Eitzen. 


Editor: Maynard Shelly. Youth editor and 
editorial assistant: Elvera Baumgartner. 
Art director: John Hiebert. Business man- 
ager: Walter D. Unrau. Circulation sec- 
retary: Marilyn Kaufman, 722 Main St., 
Newton, Kan. 67114 

Consulting editors: Claude F. Boyer, 1 15 
Main Street, Sugarcreek, Ohio; Willard 
Claassen, 722 Main St., Newton, Kan.; 
J. Herbert Frerz, 602 S. 8 St., Goshen, 
Ind.; Waldemar Janzen, 991 Fleet Ave., 
Wi nnipeg 9; Robert D. Suderman, 2226 
Park St., Paso Robles, Calif. 

Paul Writes on Faith 


My cousin went off to college one bright fall day. 
He went into the great unknown where none of his 
cousins, his brothers, or sisters, had ventured before. 
He went across the hills to take unto himself a higher 
education. I noted some concern among the folks 
back home. Around the Sunday dinner table where 
members of the clan gathered in weekly succession, 
one question came up regularly, "Will college give 
him a big head?" 

I was still struggling with my grade school lessons. 
I wasn't aware that education could be so dangerous. 
But after the Sunday meetings, the men in the church- 
yard mused when the crops and weather had gotten 
their due. "Will college give him a big head?" 

The suspense grew as vacation time approached. 
When my cousin turned up in public after his first 
heady taste of the wine of erudition, I knew he was 
being tested. I could hardly wait for the benediction. 
I drifted between the clumps of talking farmers by 
the church door. I shushed my noisy siblings when 
the subject came up in the farmhouse kitchens. "Had 
college given him a big head?" 

Poor cousin ! The answer was cloudy. Some of the 
uncles and aunts were disappointed. He just didn't 
seem the same. Education was changing him. But 
not everyone agreed. I was sad. My cousin could pass 
the tests at school, but I was afraid he was flunking 
some at home. 

The years marched by and I put most of my 
worldly possessions into a trunk and headed off to 
the same college. I didn't know what would happen 
to me at school. But I knew that I would be getting 
the works in the home church. Or perhaps a college 
education was old hat by that time. But somewhere 
I could feel that somebody was asking, "Will college 
give him a big head?" 

Having had a look at the test ahead of time, I 
tried to bone up for the exam. As I returned to my 
church and family, I knew judgment day was near. 
And did I pass? I don't know. I'm afraid a few 
people voted to flunk me. 

But I can't say that I really mind, at least, not 
now. What my congregation was really trying to say 
in their own way was, "We're interested in you. We 
know you're going to get more education than we 
have, but we hope that you'll always be one of us." 
(Suffers a little bit in the translation doesn't it? It's 
more pungent in the mother tongue, don't you agree?) 

The church has a hard time understanding its stu- 
dents. And each year brings us more students to 
understand or misunderstand. I hope that each stu- 
dent will have the same luxury I had in a congrega- 
tion that worried about me. For I'm sure their con- 
cern went beyond my headbone. They were con- 
cerned about my faith and about my identity with the 

I hope that each church will find its own way of 
sharing its concern with its students. Not all congrega- 
tions are successful in this. Too many antagonize. 
They spend a lot of time in criticism. Much of it is 
crude and most of it offends students more than it 
shows concern and love. 

Many feel that students are losing their childlike 
faith. To those at home this seems to be the best 
kind of faith. Perhaps it is. And if it is, those who hold 
it have nothing to fear. Students may test it, but they 
will surely come back to it. 

But beyond a childlike faith lies a larger faith. 
Both students and the uncles and aunts at home need 
to find it. We'll find it, I'm sure, if we spend at least 
twice as much time listening to each other as we spend 
talking to each other. Figure that one out, if you can. 

An Inside Look 
at the Student 

Leo Driedger 

student looks for a faith that 
romises less but gives more. He 
[ten feels that religion makes 
lany high-sounding promises, but 
isults are meager. Alas, at times 
? thinks religion irrelevant. 
;To him the world is not an ab- 
cract, unimportant, irrelevant place. 
: cannot be neatly tucked in some 
orner labelled "worldly." Much of 
rhat is said by the church seems 
ke "pie-in-the-sky." The church 
nd the student seem to live in two 
ifferent worlds. The student finds 
ttle support for his religious im- 
ulses. He finds few who under- 
:and the things that trouble him. 
Ce has a religious concern but it 
oesn't match with what he finds 

I the churches. 

Religion speaks in generalities, 
he student suspects that much of 
r hat he hears has not been thought 
irough. It doesn't seem to be in- 
msely believed. It has not been 
?sted in the trials, doubts, disap- 
ointments, and joys of the wrest- 
ing mind and soul. Students have 
?arned to take things apart, divide 
ne elements so they can be ob- 
srved more closely. Religion by 
ontrast seems vague and obscure. 

The church speaks in such abso- 
lute terms. As if life is easy, and 

II the problems aren't there at all. 
Tie student does not have the an- 
wers; he is struggling even to 
ormulate questions. He hopes that 
>ome good questions will lead to 
ome sound answers. 

Emotional oratory seldom fills the 
eeds of the lonely student's heart, 
le has a real need for fellowship 
;nd deep family-like sharing. He 
eeds a meeting of minds in discus- 
ion, in love, in acceptance. Some 
tudents (not nearly all) feel like 
i-iarginal men. Their faith will not 
.How them to become an intimate 
i>art of school cliques, but they also 
feel they cannot share deeply in 

their home and church communities. 

"Test all things and hold on to 
that which is good," might be a 
student's favorite verse. He is in a 
critical time of life. Much of what 
he hears is scrutinized almost auto- 
matically. In his studies he has been 
encouraged to examine all stand- 
ards, absolutes, and ideals. Those 
who do not allow this privilege, 
seem unreal, narrow, and repressive 
to him. 

The graduate student is not sure 
he has solved the riddle of the uni- 
verse. He knows the world is in a 
dreadful state. He suspects this is 
part of a permanent crises. He has 
dreamed dreams, but he doubts that 
Utopia will come soon. He looks for 
faith, but experience has taught him 
to suspect high-sounding slogans 
and rosy visions. The faith he is 
looking for must promise less but 
give more. 

We find few atheists among grad- 
uate students. Will Herberg classi- 
fies students as the interested, the 
concerned, and the committed. Al- 
most all are interested in religion. 
Most will discuss religion freely and 
openly. Many are concerned about 
religion, often asking hard, critical, 
and embarrassing questions of the 
church. But few are deeply commit- 
ted to religious faith. They are in- 
tensely pushed by demanding stud- 
ies; time is at a premium. He usual- 
ly studies on Sundays. Why should 
he attend church? Most preachers 
are so busy answering questions he 
isn't asking. 

In high school, in college, and now 
in graduate school, his studies as- 
sume the evolution of man. How 
does this relate to the Genesis 
story? He has learned about "be- 
ing" and existence in philosophy, 
but what does this have to do with 
the existence of God? What is the 
relevance of religion to life? Other 
organizations often seem to do more 

for man. He looks for less abstract 
discussions on religious decision, 
sex, marriage, intermarriage, war, 
vocation, and Christ. 

A discussion by students on one 
campus on the humanity and divin- 
ity of Christ, revealed many differ- 
ent views. It was an intensive en- 
counter with what it means to be 
a Christian. Who is Christ and why 
are we His followers? Few oppor- 
tunities are given in our churches 
to discuss such questions deeply, in 
open search of light, without the 
outcome being predetermined. 

Many a student tries to combine 
the faith he has with the new things 
he learns. It is like rebuilding the 
mental and spiritual house in which 
he lives. He may despair and give 
up repairing his damaged faith. He 
may abandon the house of faith en- 
tirely. The universities are full of 
such students. Others refuse to ren- 
ovate their house, keeping their old 
childhood faith, while learning 
much, but never bringing these two 
separate buildings under one roof. 
They live a frustrating two-sided 
life, not knowing which house to 
live in at the right time. Others re- 
build, redecorate, add new rooms, 
shuffle the furniture around in an 
attempt to keep the spiritual house 
ready to serve the changing needs 
of self and the world. Often some 
rooms remain unfinished. The re- 
building process can result in a 
stronger, more adaptable, more rel- 
evant house which can stand up 
and share with conviction some an- 
swers to the storms of life. 

These are a few glimpses into the 
graduate student world. Few ar- 
ticles on the university student 
have appeared in our Mennonite 
papers, possibly because few of us 
have written. As a graduate student 
I have done so. Many students share 
in large part what is expressed 




Anita was married before she ever 
heard the gospel. Because of a lack 
of Christian standards her marriage 
to an unfaithful husband was 
wrecked and her home broken. Fol- 
lowing the standards of the world, 
she then lived with another man, 
to whom she was not married, and 
children were born to them. This 
man was also unfaithful. 

Alicia Neufeld was a student at 
the Evangelical Mennonite Semi- 
nary in Montevideo. Her practical 
work assignment took her to Anita's 
home. The result of this contact 
was that Anita began to attend 
church services at the Maronas 
chapel. In this Mennonite Fellow- 
ship, something new began in her. 

The pastors of the congregation 
are Boris Janzen and Eduardo Lo- 
pez. The preaching of Boris and 
Eduardo, along with the personal 
work of their wives (Mrs. Janzen is 
Alicia's sister and Mrs. Lopez is the 
former Rhoda Stoltzfus) laid the 
foundation of faith. Nelson Lit- 
willer was preaching a series of 
evangelistic sermons in the little 
church; Anita was converted, and 
made a public confession of her 

Meanwhile the pastors waited for 
the leading of the Holy Spirit in 
Anita in regard to her family situ- 
ation. When the man with whom 
she lived was unfaithful, Anita went 
home to her parents in Las Piedras 
with her children. During my visits 
in preparation for baptism, Anita 
began to ask about her situation. 
She recognized that it had been 
illegitimate. On the basis of Bible 
study and her desire for life in the 
Spirit, she decided to proceed from 
now on only on a biblical basis. 

Frank Byler 

Now she was ready for baptism. 

Anita looked forward to her bap- 
tism on the twenty-seventh of No- 
vember, 1963. She hoped her par- 
ents and relatives would be at the 
meeting to witness her initiation 
into the church as a committed be- 
liever. However, she had to expe- 
rience how lonely the life in Christ 
can be. None of her family came. 

While she was struggling with 
her own problems, she was also 
sharing her faith with relatives 
and neighbors. Around the home of 
her parents in Las Piedras, people 
became interested. They invited us 
to have meetings in their homes. 
Boris and Kaethe Janzen visited 
a few times; then another student, 
Gerhard Enns, made regular visits; 
and later on, Alfredo Tepox. 

Anita has become interested in 
teaching the children of her neigh- 
bors. Her mother was converted and 
is being prepared for baptism. It 
looks as though students will have 
a chance to begin a new Mennonite 
fellowship in Las Piedras, Anita's 
family being the nucleus. For this 
we praise the Lord, and thank Him 
for blessing so many workers to- 
gether for Him. 

This is but one incident in the 
outreach and work of the inter- 
Mennonite seminary at Montevideo, 
Uruguay, and the Evangelization 
Board supported jointly by the Gen- 
eral Conference Mennonite Board 
of Missions and the (Old) Menno- 
nite Board of Missions and Chari- 
ties. Four congregations are con- 
nected with this Board's work and 
with the German Mennonites of 

Maronas is a group of believers 
under the leadership of seminary 

i m 



students and the director of prac 
tical work from the seminary. Ec 
uardo and Rhoda Lopez from Me? 
ico and Boris and Kaethe Janzei 
of Buenos Aires were the ones re 
sponsible the first semester. Th 
second semester Alfredo Tepox fron 
Mexico took the place of the Lc 
pezes. He also took charge durinj 
the summer. 

Because of the varied pastora 
attention, and perhaps inadequate 
attention, the attendance was irreg 
ular. In spite of this, however, th< 
conversion and baptism of one mar 
ried woman is a witness to th< 
value of this activity. 

The congregation pays its owi 
local expenses and gives something 
toward the rest. One family thaf"™ 
tithes is the main economic suppor 
of this group. 

Souce was taken care of by sem 
nary students during previous year 
and the first part of 1963. Jame 
Martin moved there with his famj 
ily in June. His leadership and presj 
ence have given renewed vigor to th 
congregation, and attendance gre 
even though they lost one famil; 
that moved to Montevideo. 

A series of evangelistic meeting 
led by Merle Sommers and me gav 
encouraging evidence of the wor: 
done during the year. A number o 
people professed their faith i 
Christ during the meetings. Som 
of these were young married people 

This congregation pays its loca 
expenses and proposes to pay hal 
the rent for its church building 
The young people have had an en 
couraging program of tract distri 
bution in Souce and in neighborin 
towns where they are interested i 




THE MENNONITE seeks to witness, teach, and build the Christian fellowship within the context of Christian love and freedom. It is published weekly excepJ 
biweekly during July and August at North Newton, Kansas, by the Board of Education and Publication of the General Conference Mennonite Church. Second 
class postage paid at North Newton, Kansas. Subscriptions $3.50 per 'yean foreign $4.00. Send payments and change of address to 720 Main Street, Newton] 
.Kansas; all other correspondence lo Maynnrd Shelly, Editor, 722 Main Street, Newton. Kansas. Postmaster: Send form 3579 to 720 Mom Street, Newton, Kansas] 

232 April 7, 1 96 J V ' 

La Paz has Walter Thielmann as 
astor. He is giving part time to 
rie church and the rest to the study 
f music in anticipation of a music 
linistry in his home community, 
'ernheim, Paraguay. He plans for 
ist one more year with us. 

This congregation pays its own 
)cal expenses except for rent, and 
art of this also is paid by them, 
'hey would like either to buy a va- 
ant lot and build a chapel, or per- 
aps to buy the house where Thiel- 
lanns live, which would be large 
nough for a small chapel on one 
ide and living quarters on the 

Barrio La- Espada is the section 
f Montevideo where the seminary 
located. For some time the pro- 
sssors have been interested in be- 
inning a witness in and around 
le seminary. Circumstances fa- 
ored such a move this year. The 
mall congregation in Union had to 
ive up its meeting place, and a suit- 
ble place was not found. Some of 
le members lived in other parts 
f the city, so they were invited to 
worship at the seminary. With some 
f these and with the professors 

and some students, therefore, the 
congregation was organized. Stu- 
dents are counted as associate mem- 
bers with full privileges but are 
not included in the membership sta- 
tistics since they maintain their 
membership in their home congre- 
gations. Families of professors who 
so desire are counted as members. 

Nelson Litwiller and Merle Som- 
mers were elected as the ministry 
for the congregation. Other mem- 
bers were included to make a small 
church council. Since the congrega- 
tion meets in the seminary, it pays 
no rent. It has therefore taken on 
the support of the student pastor 
in Maronas for the summer, and 
thus contributes to the work of the 
Junta de Evangelizacion. 

The four congregations have a 
membership of fifty-three. Attend- 
ance at Sunday school is 105; at 
worship, seventy-seven. Nine per- 
sons were baptized during the last 

We hold free medical clinics in 
Maronas, La Paz, and Souce. Dr. 
Figari, a Baptist, is our doctor. He 
receives a small sum for his serv- 
ices and transportation. The clinic 

in Souce supports itself locally, but 
the other two get most of their 
finances through the Evangelization 
Board. The German congregations 
in Uruguay give used clothing which 
is sold at a small price to needy 
families who come to the clinics. 
The money received is a small in- 
come for the clinics. 

The Federation of Churches in 
Uruguay has a radio program sup- 
ported by the Uruguay churches. 
The Evangelization Board gives 
regular monthly offerings to this 
radio work. 

The Evangelization Board is made 
up of one representative from each 
German congregation in Uruguay, 
one from each of the two support- 
ing mission boards, one from the 
Spanish-speaking community, and 
an executive secretary elected by 
the Evangelization Board. 

We are thankful to God for His 
blessing on this work and also to 
the German brethren in Uruguay 
who are interested and are help- 
ing, and to you who back up this 
work with prayers and means. May 
the Lord richly reward all who par- 
ticipate in this witness in Uruguay. 

sminary students engaged in evangelism include: Boris Janzen, Alicia Neufeld, and Walter Thielmann. 

Teachers in Cleveland Slum Schools 
Can Break Segregation Barriers 

An insistent new frontier facing 
the Christian church today is the 
inner core of America's big North- 
ern cities. The voluntary service 
department of the Mennonite Cen- 
tral Committee is planning to send 
teachers to the Negro ghettos of 
Cleveland, Ohio, to help improve the 
educational standards. 

The President of the U.S. said 
recently: "Full participation in our 
society can no longer be reserved 
for men of one color. We intend to 
to press forward with legislation, 
with education, and with action un- 
til we have eliminated the last bar- 
rier of intolerance." 

Much of the responsibility for 
righting this wrong falls upon the 
church. Ten skilled and concerned 
elementary teachers, going volun- 
tarily to Cleveland as obedient 
Christian disciples, and armed with 
the special skills needed for this 
assignment, can begin to make a 
difference. But thus far the response 
has been disappointing. If no more 
teachers apply, this project will be 
seriously handicapped. 

Invisible ghetto walls, more 
treacherous than the walls of Ber- 
lin, ensnare most of the 275,000 Ne- 
groes of Cleveland. Whites and 
blacks are as far apart in this 
Northern city as they are in the 
South. In the North, economic bar- 
riers are swiftly taking the place 
of segregation by race. Lack of 
money effectively slams shut cer- 
tain business and recreation doors 
in the face of the Negro. True 
equality cannot be achieved so long 
as Negroes are kept below economic 

par. Successful job competition is 
dependent upon education. For this 
reason, (and the only way to open 
all doors), it is important to keep 
Negro youngsters in school. 

Here is the problem mcc would 
like to counteract: inner city 
schools are the most poorly 
equipped and maintained; offer the 
most inadequate curriculum; em- 
ploy the most inexperienced and 
least qualified teachers; prepare 
the children for an occupational 
no-man's land. It is assumed these 
children are too incompetent to 
learn much, that they are fit for 
nothing but simple, unskilled, poor- 
ly paid jobs. 

Beginning with the third grade 
the learning curves of deprived 
children, in comparison to those of 
average middle class children, di- 
verge until at the entrance to jun- 
ior high school there is a reading 
retardation of two or more years. 
This recurring American phenome- 
non routes the children of the mid- 
dle class on to the track which will 
permit them to retain their social 
position, and heads the children of 
the lower class on to a track which 
leads to another generation of low 
income and defeated adults. 

By and large our society has pre- 
ferred to ignore slum schools which 
like the children, are concealed in 
the heart of the big cities. Lethargy 
among Christians helps to propa- 
gate a culture of despair, passing 
on to the young those attitudes of 
the adult which erode ambition, 
hope, and effort. 

A mcc voluntary service program 












in Cleveland would give special at- 
tention to the teaching of reading. 
Since it is impossible to learn with- 
out being able to read, all teachers 
must become teachers of reading, 
The volunteer teacher would also 
help the child to develop a sense of 
identity, a pride in being Negro, a 
pride in being black. 

Orientation for the volunteer 
teacher will include not only the 
usual two weeks at Akron, but also 
summer study courses on the prob 
lems of education in the inner city. 

Those interested in a two-year 
experience in reconciliation and ed- 
ucational assistance in Cleveland, 
Ohio, should write to the Menno- 
nite Central Committee, Akron, Pa. 


A Sunday morning fire destroyed 
three Main Street stores in Berne, 
Ind., on Easter. One of the stores 
was the Mennonite Book Concern, 
the oldest of the General Conference 
Mennonite Church's three book 

The fire started in a variety store 
while most of the town's citizens 
were attending worship services. By 
the time the fire was discovered it 
had spread to a clothing store on 
one side and the bookstore on the jtrii 

Destruction of the two-story build- 
ing and its contents was total. How- 
ard Culp, manager of the store 
since 1951, was able to save some 
of the most valuable records. Loss toy 
of inventory and equipment was in 
estimated at about $25,000. A larger ^ 

portion of the loss was covered by 

t c 




234 April 7, 1964 ty 

Insurance. The store also carries 
coverage for business interruption. 

In 1963 the store had sales of over 

| The Mennonite Book Concern was 
bunded in 1882 by Joel Welty and 
lis brother Dan Welty. They were 
ater joined by S. F. Sprunger. The 
itore became a church institution in 
.884. Until 1939, the store was the 

Ijublishing center for the General 
The General Conference Menno- 
lite Church operates other stores 
it Rosthern, Sask., and 720 Main St., 
Newton, Kansas. The stores are 
■mder the direction of the Board 
Ibf Education and Publication which 
lias its central offices at Newton. 

|:amp leaders meet 
n colorado 

k toboggan speeding down a hill 
just in time to dump its occupants 
nto the snow for the benefit of a 
novie camera standing nearby, a 
|snowshoe walk among the trees on 
:he mountainside, and lots of snow 
ind beautiful scenery says some- 
:hing about the meetings. But, it 
loesn't say nearly enough. 

About fifty people registered for 
the Western Regional Meeting of 
the Mennonite Camping Association 
leld at Rocky Mountain Mennonite 
Camp, Divide, Colo., in February. 
Approximately sixty people repre- 
senting fif